DECLARATION AND ADDRESS 


Thomas Campbell 


DUKE 
UNIVERSITY 


DIVINITY SCHOOL 
LIBRARY 


| Declaration 
and 
Address 


THomas CAMPBELL 


ENTENNIAL 
EDITION 


ae ve. os ~ ar oe 
eee 
> eae ee " 


NOTE 


This copy is one of a few that were printed 
before the press was stopped to correct the fol- 
lowing mistakes, as well as some obvious typo- 
graphical errors. 


Page 6 line 11 from top for unit read unity. 


Y Rai 
ee 
Ree 6 
Ps ea 
eo 7, 
i ae | 
ae a 
2 gid 
73 Mies 3) 
a> 22 
39° AZ 
yes 2L 
= ogee d 


cs ae 


“ 


bottom for spiritual read scriptural 


““_““ which read where 
top for interferences read inferences 
“ “greatest read greatness 
bottom for them (2nd) read thou 
“idol read idle 
4 “that “ what 
top for where “ were 
top for counterbalance read counterbalanced 


ie Adena 17 
“ “what read that 


“ec “ 


* from for 
“ “there “their 


“ bottom for 18 read 16 


Digitized by the Internet Archive 
in 2022 with funding from 
Duke University Libraries 


https://archive.org/details/declarationaddre01camp 


—BDeckaration and AMooress 


Thomas Campbell 


UJ 


Eentennial ECrition 
Swentieth FBousand 


Centenniaf Bureau 
203 Qissel? Gfock 
PittsBuras, Mennsyfoanta 


page for page, line for line, | 
letter. Even the type 

cates that of a hundred 
with remarkable exactness. _ 


Centennial Introduction 


Thomas Campbell, the author of this pamphiet, did not come 
suddenly or unnaturally to the place that must be allowed him in the 
history of the nineteenth century; nor was it a painless process. He 
was born in county Down, Ireland, February Ist, 1763, of Scotch 
ancestry of course. Though his father had renounced Romanism 
for the Church of England he long forbade his eldest son to become 
a minister of the Anti-Burgher Seceder Presbyterians. His training 
included complete courses in Glasgow University and Divinity Hall. 
After his probation he was nine years minister at Ahorey. 

More and more his heart cried out against divisions in the family 
of God. In 1804 at the Synod in Belfast and in 1805 at the jomt 
meeting in Lurgan he led the movement for uniting the two bodies 
of Seceders. In 1806 he was sent to the General Synod in Glas- 
gow to plead the same cause. The reunion was effected in 1820. 

In 1807 he removed to America and began preaching at once 
in Western Pennsylvania, then a sparsely settled region of the 
frontier. It is impossible for those living in these happier times to 
realize the bitterness of the sectarian strife which he found, or the 
spiritual destitution, moral decay and infidel arrogance that had grown 
out of this fresh crucifixion of the Christ. 

The vigor, originality, scripturalness and brotherliness of his 
preaching drew many hearers. New friends constantly vied with 
the steadfast affection of those who had known him im Ireland. 
Suddenly, to his amazement, the Presbytery of Chartiers censured 
him for admitting other Presbyterians than Seceders to a communion 
service held for scattered families on the Allegheny River above 
Pittsburgh. On appeal the Synod removed the censure but charged 
him to beware of further offense. Under persistent persecution he 
withdrew from the Synod’s jurisdiction and continued to preach 
independently until the events herein set forth. 

He brought to the supreme task of his life—the writing of this 
document— incorruptible faith, unconquerable hope and inexhaustible 
love; the fulness of learning, the poise of reflection and the mpeness 
of experience. With entire and unconscious effacement of self he 


sought the glory of Christ and the happiness of mankind. 


5S63S4 


In the United States, Canada, England, Australasia, and the 
various mission fields there are in 1908 a million and a third persons 
organized into independent churches of Christ pursuant, in the main, 
to the call of this address. Their missionary offerings last year 
amounted to over a million dollars. Five thousand preachers are in 
active service and a thousand young men are in schools and colleges 
preparing for the ministry. A four years’ Centennial Campaign for 
betterment in all phases of individual, local and general Christian life 
and service is being waged. It will culminate in a great convention 
at Pittsburgh in 1909. 

Though Barton W. Stone and others had taken the same posi- 
tion earlier, and though a score of years elapsed before the amalgama- 
tion of these movements and their separation from former alliances, 
September 7, 1809, is universally accepted as bearing the same 
relation to the people now known as Disciples of Christ, 
Christians or Churches of Christ, that July 4, 1776, holds to the 
United States of America. 

Thomas Campbell not only discovered the necessity and the 
basis of Christian union but he possessed the spirit of it. In the 
conviction that he was only a hundred years ahead of his age his 
message is sent forth anew. May He who is the Truth again add 
His blessing. 


DECLARATION 


AND 


ADDRESS 


OF THE 


CHRISTIAN ASSOCIATION 


OF 


WASHINGTON. 


—————————— 
WASHINGTON, (Pa.) 
Printed by BROWN & SAMPLE, 
AT THE OFFICE OF ‘‘THE REPORTER.’ 


1809. 


© © 


AT a meeting held at Buffaloe, August 17, 
1809, consisting of persons of different religious 
denominations; most of them in an unsettled state 
as to a fixed gospel ministry; it was unanimously 
agreed, upon the considerations, and for the pur- 
poses herein after declared, to form themselves 
into a religious association, designated as above— 
which they accordingly did, and appointed twenty- 
one of their number to meet and confer together; 
and, with the assistance of Mr. Thomas Camp- 
bell, minister of the gospel, to determine upon the 
proper means to carry into effect the important - 
ends of their association: the result of which 
conference was the following declaration and 
address, agreed upon and ordered to be printed 
at the expence and for the benefit of the society, 
September 7, 1809. 


O)annnnnnnnnnnnnnen anne sean nnnnennennnmnnnnnnnnnnn(®) 


DECLARATION, &c. 


eo the series of events which have taken place in the 
churches for many years past, especially in this western country, 
as well as from what we know in general of the present state of 
things in the christian world ; we are persuaded that it is high time 
for us not only to think, but also to act, for ourselves; to see with 
our own eyes, and to take all our measures directly and immedi- 
ately from the Divine Standard: to this alone we feel ourselves 
divinely bound to be conformed ; as by this alone we must be judg- 
ed. Weare also persuaded that as no man can be judged for his 
brother, so no man can judge for his brother: but that every man 
must be allowed to judge for himself, as every man must bear his 
own judgment ;—must give an account of himself to God—We are 
also of opinion that as the divine word is equally binding upon all 
so all lie under an equal obligation to be bound by it, and it alone ; 
and not by any human interpetation of it and that therefore no 
man has a right to judge his brother, except in so far as he mani- 
festly violates the express letter of the law. That every such 
judgment is an express violation of the law of Christ, a daring 
usurpation of his throne, and a gross intrusion upon the rights and 
liberties of his subjects. We are therefore of opinion that we 
should beware of such things; that we should keep at the utmost 
distance from every thing of this nature; and, that knowing the 
judgment of God against them that commit such things; we should 
neither do the same ourselves, nor have pleasure in them that do 
them. Moreover, being well aware from sad experience, of the 
heinous nature, and pernicious tendency of religious controversy 
among christians; tired and sick of the bitter jarrings and janglings 
of a party spirit, we would desire to be at rest; and, were it possi- 
ble, we would also desire to adopt and recommend such measures 
as would give rest to our brethren throughout all the churches ;— 
as would restore unity, peace, and purity, to the whole church of 
God. This desirable rest, however, we utterly despair either to 
find for ourselves, or to be able to recommend to our brethren, by 
continuing amidst the diversity and rancour of party contensions, 
the veering uncertainty and clashings of human opinions: nor 
indeed, can we reasonably expect to find it any where, but in 
Christ and his simple word; which is the same yesterday, and to- 
day, and forever. Our desire, therefore, for ourselves and our 
brethren would be, that rejecting haman opinions and the inven- 


JUG6354 


4 


tions of men, as of any authoriy, or as having any place in the 
church of God, we might forever cease from farther contentions 
about such things; returning to, and holding fast by the original 
standard ; taking the divine word alone for our rule; The Holy 
Spirit for our teacher and guide, to lead us into all truth; and 
Christ alone as exhibited in the word, for our salvation that, by so 
doing, we may be at peace among ourselves, follow peace with all 
men, and holiness, without which no man shall see the Lord.— 
Impressed with these sentiments, we have resolved as follows : 

I. That we form ourselves into a religious association under the 
denomination of the Christian Association of Washington—for the 
sole purpose of promoting simple evangelical christianity, free 
from all mixture of human opinions and inventions of men. 

II. That each member, according to ability, cheerfully and 
liberally subscribe a certain specified sum, to be paid half yearly, 
for the purpose of raising a fund to support a pure Gospel Ministry, 
that shall reduce to practice that whole form of doctrine, worship, 
discipline, and government, expressly revealed and enjoined in the 
word of God. And also for supplying the poor with the Holy 
Scriptures. 

III. That this society consider it a duty, and shall use all proper 
means in its power, to encourage the formation of similar associ- 
ations; and shall for this purpose hold itself in readiness, upon 
application, to correspond with, and render all possible assistance 
to, such as may desire to associate for the same desirable and im- 
portant purposes. 

IV. That this Society by no means considers itself a church, nor 
does at all assume to itself the powers peculiar to such a society; 
nor do the members, as such, consider themselves as standing con- 
nected in that relation; nor as at all associated for the peculiar 
purposes of church association;—but merely as voluntary advyo- 
cates for church reformation; and, as possessing the powers com- 
mon to all individuals, who may please to associate in a peaceable 
and orderly manner, for any lawful purpose: namely, the diposal 
of their time, counsel and property, as they may see cause. 

V. That this society, formed for the sole purpose of promoting 
simple evangelical christianity, shall, to the utmost of its power, 
countenance and support such ministers, and such only, as exhibit 
a manifest conformity to the original standard in conversation and 
doctrine, in zeal and diligence;—only such as reduce to practice 
that simple original form of christianity, expressly exhibited upon 
the sacred page; without attempting to inculcate anything of hu- 
man authority, of private opinion, or inventions of men, as having 
any place in the constitution, faith, or worship, of the christian 
church—or, any thing, as matter of christian faith, or duty, for 
which there can not be expressly produced a thus saith the Lord 
either in express terms, or by approved precedent. 

VI. That a standing committee of twenty-one members of unex- 
ceptionable moral character, inclusive of the sectetary and treasu- 


5 


mer, be chosen annually to superintend the interests, and transact 
tthe business, of the society. And that said committee be invested 
with full powers to act and do, in the name and behalf of their 
eonstituens, whatever the society had previously determined, for 
the purpote of carrying into effect the entire object of its institu- 
@ion—and that in case of any emergency, unprovided for in the 
existing determinations of the society, said committee be empow- 
ered to call a pro re nota meeting for that purpose. 

VII. That this society meet at least twice a year, viz. On the first 
"Thursday of May and of November, and that the collectors ap- 
ypointed to receive the half-yearly quotas of the promised subscrip- 
tions, be in readiness, at or before each meeting, to make their re- 
turns to the treasurer, that he may be able to report upon the state 
ef the funds. Ine next meeting to be held at Washington on the first 
“Thursday of November next. : 

VIII. ‘That each meeting of the society be opened with a sermon, 
the constitution and address read, and a collection lifted for the 
Ybenefit of the society—and that all communications of a public 
mature be laid before the society at its half-yearly meetings. 

IX.- That this society, relying upon the all-sufficiency of the 
@hurch’s Head; and, through His grace, looking with an eye of 
«confidence to the generous liberality of the sincere friends of genu- 
jine christianity ; holds itself engaged to afford a competent support 
tto such ministers, as the Lord may graciously dispose to assist, at 
athe request, and by invitation, of the society, in promoting a pure 
evangelical reformation, by the simple preaching of the everlast- 
ling gospel, and the administration of its ordinances in an exact 
«conformity to the Divine Standard as aforesaid—and, that therefore, 
whatever the friends of the institution shall please to contribute 
ttoward the support of ministers in connexion with this society 
who may be sent forth to preach at considerable distances, the same 


shall be gratefully received and acknowledged as a donation to its 
funds. 


ADDRESS, &c. 


To all that love our Lord Fesus Christ, in sincerity, 
throughout all the Churches, the following Ad- 


dress is most respectfully submitted. 


Dearty Betovep BRETHREN, 

THAT it is the grand design and native tendency, of our holly 
religion, to reconcile and unite man to God, and to each other, im 
truth and love, to the glory of God; and their own present and eter— 
nal good, will not, we presume, be denied, by any of the genuine 
subjects of christianity. The nativity of its Devine Author was an— 
nounced from heaven, by an host of angels, with high acclamations: 
of «glory to God in the highest, and, on earth, peace and good. 
will toward men.’? The whole tenor of that divine book which. 
contains its institutes, in all its gracious declarations, precepts, 
ordinances, and holy examples, most expressly and powerfully 
inculcates this. In so far, then, as this holy unity and unanimity 
in faith and love is attained ; just in the same degree, is the glory 
of God, and the happiness of man, promoted and secured. Im— 
pressed with those sentiments, and at the same time greviously 
affected with those sad divisions which have so awfully interfered’ 
with the benign and gracious intention of our holy religion, by ex— 
citing its professed subjects to bite and devour one another; we 
cannot suppose ourselves justifiable, in withholding the mite of our 
sincere and humble endeavours, to heal and remove them. 

What awful and distressing effects have those sad divisions pro— 
duced! what adversions, what reproaches, what backbitings, what: 
evil surmisings, what angry contentions, what enmities, what ex— 
communications, and even persecutions! ! ! And indeed, this must: 
in some measure, continue to be the case so long as those schisms: 
exist, for, said the Apostle, where envying and strife is, there is 
confusion and every evil work. What dreary effects of these ac-- 
cursed divisions are to be seen, even in this highly favored country, 
where the sword of the civil magestrate has not as yet learned to 
serve at the altar. Have we not seen congregations broken to 
pieces, neighborhoods of professing christians first thrown into 
confusion by party contentions, and, in the end, entirely deprived! 
of gospel ordinances; while in the meantime, large settlements,, 
and tracts of country, remain to this day entirely destitute of a 
gospel ministry ; many of them in little better than a state of hea— 
thenism: the churches being either so weakened with divisions, 
that they cannot send them ministers; or, the people so dividedi 
among themselves, that they will not receive them. Severals att 
the same time who live at the door of a preached gospel, dare nott 
in conscience go to hear it, and, of course, enjoy little more ad- 


7 


‘vantage in that respect, than if living in the midst of heathens— 
How seldom do many in those circumstances enjoy the dispensa- 
tion of the Lord’s Supper, that great ordinance of unity and love. 
How sadly, also, does this broken and confused state of things 
interfere with that spiritual intercourse amongst christians, one 
‘with another, which is so essential to their edification and comfort, 
in the midst of a present evil world ;—so divided in sentiment, and, 
of course, living at such distances, that but few of the same opinion 
or party, can conveniently and ‘frequently assemble for religious 
purposes; or enjoy a due frequency of ministerial attentions. And 
even where things are in a better state with respect to settled 
churches, how is the tone of discipline relaxed under the influence 
ot a party spirit; many being afraid to exercise it with due strict- 
mess, lest their people should leave them, and under the cloak of 
some spurious pretence, find refuge in the bosom of another party ; 
while, lamentable to be told, so corrupt is the church, with those 
accursed divisions, that there are but few so base, as not to find 
admission into some professing party or other. Thus, in a great 
Measure,‘ is that scriptural purity of communion banished from 
the church of God; upon the due preservation of which, much of 
her comfort, glory, and usefulness depends. To complete the 
dread result of our woeful divisions, one evil yet remains, of a very 
awful nature: the divine displeasure justly provoked with this sad 
perversion of the gospel of peace, the Lord withholds his gracious 
influential presence from his ordinances; and not unfrequently 
gives up the contentious authors and abettors of religious discord 
to fall into grievous scandals ; or visits them with judgments, as he 
did the house of Eli. Thus while professing christians bite and? 
devour one another they are consumed one of another, or fall a prey 
to the righteous judgment of God: Meantime the truely religious 
of all parties are grieved, the weak stumbled, the graceless . and 
profane hardened, the mouths of infidels opened to blaspheme 
religion; and thus the only thing under heaven, devinely efficacious 
to promote and secure the present spiritual and eternal good of 
man even the gospel of the blessed Jesus, is reduced to contempt ; 
while multitudes deprived of the gospel ministry, as has been observ- 
ed, fall an easy pray to seducers, and so become the dupes of almost 
unheard of delusions. Are not such the visible effects of our sad 
divisions, even in this otherwise happy country—Say, dear breth- 
ren, are not these things so. Is it not then your incumbent duty to 
endeavour, by all -spiritual- means, to have those evils remedied. 
Who will say, that it is not? And does it not peculiarly belong to 
you, who occupy the place of gospel ministers, to be leaders in this 
laudable undertaking. Much depends upon your hearty concurrence 
and zealous endeavours. ‘The favorable opportunity which Divine 
Providence has put into your hands, in this happy country, for the 
accomplishment of so great a good, is in itself, a consideration of 
no small encouragement. A country happily exempted from the 
baneful influence of a civil establishment of any peculiar form of 


8 


christianity—from under the direct influence of the anti-christiam 
hierarchy—and at the same time, from any formal connexion with 
the devoted nations, that have given their strength and power unto 
the beast; in which, of course, no adequate reformation can be 
accomplished, until the word of God is fulfilled, and the vials of 
his wrath poured out upon them. Happy exemption, indeed, frome 
being the object of such awful judgments. Still more happy will 
it be for us, if we duly esteem and improve those great advantages, 
for the high and valuable ends, for which they are manifestly given ; 
—and sure where much is given, much also will be required. Cam 
the Lord expect, or require, any thing less, from a people in such 
unhampered circumstances—from a people so liberally furnished 
with all means and mercies, than a thorough reformation, in alk 
things civil and religious, according to his word? Why should we 
suppose it? And would not such an improvement of our precious 
privileges, be equally conducive to the glory of God, and our own 
present and everlasting good? The auspicious phenomena of the 
times, furnish collateral arguments of a very encouraging nature, 
that. our dutiful and pious endeavours shall not be in vain in the 
Lord. Is it not the day of the Lord’s vengeance upon the anti- 
christian world; the year of recompences for the controversy of 
Zion? Surely then the time to favor her is come; even the set 
time. And is it not said that Zion shall be built in troublous times? 
Have not greater efforts been made, and more done, for the pro- 
mulgation of the gospel among the nations, since the commence- 
ment of the French revolution than had been for many centuries, 
prior to that event? And have not the churches both in Europe and 
America, since that period, discovered a more than usual concern 
for the removal of contentions, for the healing of divisions, for the 
restoration of a christian and brotherly intercourse one with another, 
and for the promotion of each others spiritual good; as the printed 
documents, upon those subjects, amply testify? Should we not, 
then, be excited, by these considerations, to concur with all our 
might, to help forward this good work; that what yet remains to 
be done, may be fully accomplished. And what! Tho’ the well 
meant endeavours after union, have not, in some instances, entirely 
succeeded to this wish of all parties, should this dissuade us from 
the attempt. Indeed, should christians cease to contend earnestly 
for the sacred articles of faith and duty once delivered to the saints, 
on account of the opposition, and scanty success, which, in many 
instances attend their faithful and honest endeavours; the divine 
cause of truth and righteousness might have, long ago, been relin- 
quished. And is there any thing more formidable in the Goliah 
schism, than in many other evils which christians have to combat? 
Or, has the Captain of Salvation sounded a desist from pursuing, 
or proclaimed a truce with, this deadly enemy, that is sheathing it’s 
sword in the very bowels of his church, rending and mangling his 
mystical body into pieces. Has he said to his servants, let it alone? 
If not, where is the warrant for a cessation of endeavours to have 


9 


it removed? On the otner hand, are we not the better instructed 
by sage experience, how to proceed in this business ; having before 
our eyes the inadvertencies, and mistakes of others, which have 
hitherto, in many instances, prevented the desired success? T aus 
taught by experience, and happily furnished with the accumwated 
instructions of those that have gone before us; earnestly labouring 
in this good cause ; let us take unto ourselves the whole armour 
of God; and, having our feet shod with the preparation of the 
gospel of peace, let us stand fast by this important duty, with all’ 
perseverance. Let none that love the peace of Zion be discouraged, 
much less offended, because that an object of such magnitude does 
not in the first instance, come fourth recommended by the express 
suffrage of the mighty or the many. This consideration, if duly 
weighed, will neither give offence, nor yield discouragement, to 
any, that considers the nature of the thing in question, in connexion 
with what has been already suggested. Is it not a matter of univer- 
sal right, a duty equally belonging to every citizen of Zion, to seek 
her good. In this respect, no one can claima preference above 
his fellows, as to any peculiar, much less exclusive obligation. And, 
as for authority, it can have no place in this business ; for surely none 
can suppose themselves invested with a divine right, as to any thing 
peculiarly belonging to them, to call the attention of their brethren 
to this dutiful and important undertaking. For our part, we enter- 
tain no such arrogant presumption; nor are we inclined to impute 
the thought to any of our brethean, that this good work should be let 
alone, till such time as they may think proper to come forward, 
and sanction the attempt, by their invitation and example. It is 
an open field, an extensive work, to which all are equally welcome, 
equally invited. 

Should we speak of competency, viewing the greatness of the 
object, and the manifold difficulties which lie in the way of its 
accomplishment ; we would readily exclaim, with the Apostle, 
who is sufficient for these things!—But, upon recollecting our- 
selves, neither would we be discouraged; persuaded with him, 
that, as the work in which we are engaged, so likewise, our suffi- 
ciency, is of God. But after all, both the mighty and the many 
are with us. The Lord himself, and all that are truly his people, 
are declaredly on our side. The prayers of all the churches ; nay, 
the prayers of Christ himself, John 17, 20, 23, and of all that 
have ascended to his heavenly kingdom, are with us. The bless- 
ing out of Zion is pronounced upon our undertaking. Pray for 
the peace of Jerusalem, they shall prosper that love thee. With 
such encouragements as these, what should deter us from the 
heavenly enterprize; or render hopeless the attempt, of accom- 
plishing, in due time, an entire union of all the churches in faith 
and practice, according to the word of God. Not that we judge 
ourselves competent to effect such a thing; we utterly disclaim the 
thought: But we judge it our bounden duty to make the attempt. 

B 


— 


19 


by useing all due means in our power to promote it ; and also that 
we have sufficient reason to rest assured that our humble and well- 
meant endeavours, shall not be in vain in the Lord. 

The cause that we advocate is not our own peculiar, nor the cause 
of any party, considered as such ; it is a common cause, the cause 
of Christ and our brethren of all denominations, All that we pre- 
sume, then, is to do, what we humbly conceive to be our duty, in 
connexion with our brethren ; to each of whom it equally belongs, 
as to us, to exert themselves for this blessed purpose. And as we 
have no just reason to doubt the concurrence of our brethren, to 
accomplish an object so desirable in itself, and fraught with such 
happy consequences, so neither can we look forward to that happy 
event, which will forever put an end to our hapless divisions, and , 
restore to the church its primitive unity, purity and prosperity ; but, 
in the pleasing prospect of their hearty and dutiful concurrence. 

Dearly beloved brethren, why should we deem it a thing incredi- 
ble that the church of Christ, in this highly favored country, 
should resume that original unity, peace and purity, which belongs 
to its constitution, and constitutes its glory? Or, is there any thing 
that can be justly deemed necessary for this desirable purpose, but 
to conform to the model, and adopt the practice of the primitive 
church, expressly exhibited in the New Testament. Whatever ~ 
alterations this might produce in any or all of the churches, should, 
we think, neither be deemed inadmissible nor ineligible. Surely 
such alteration would be every way for the better, and not for jhe © 
worse ; unless we should suppose the divinely inspired rule 9" 
faulty, or defective. Were we, then, in our church constitution 
and managements, to exhibit a complete conformity to the Aposto- 
lick church, would we not be in that respect, as perfect as Christ 
intended we should be? And should not this suffice us? 

It is, to us, a pleasing consideration that all the churches of . 
Christ, which mutually acknowledge each other as such, are ‘ 
only agreed in the great doctrines of faith and holliness ; but ar 
also materially agreed, as to the positive ordinances of Gospel 
institution ; so that our differences, at most, are about the things 
in which the kingdom of God does not consist, that is, about mat- 
ters of private opinion, or human invention. What a pity, that 
the kingdom of God should be divided about such things! ! Who 
then, would not be the first amongst us, to give up with human 
inventions in the worship of God; and to cease from imposing his 
private cpinions upon his brethren; that our breaches might thus 
be healed? Who would not willingly conform to the original pattern 
laid down in the New Testament, for this happy purpose? Our 
dear brethren, of all denominations, will please to consider, that 
we have our educational prejudices, and particular customs to strug- 
gle with as well as they. But this we do sincerely declare, that 
there is nothing we have hitherto received as matter of faith or 
practice, which is not expressly taught and enjoined in the word 
of God, either in express terms, or approved precedent, that we 
would not heartily relinquish, that so we might return to the origi- 


II 


mal constitutional unity of the christian church ; and in this happy 
wnity, enjoy full communion with all our brethren, in peace and 
charity. The like dutiful condescension we candidly expect of all 
that are seriously impressed with a sense of the duty they owe to 
(God, to each other, and to their perishing fellow-brethren of man- 
kind. To this we call, we invite, our brethren, of all denomina- 
tions, by all the sacred motives which we have avouched as the 
impulsive reasons of our thus addressing them. 

You are all, dear brethren, equally included as the object of our 
Jove and esteem. With you all we desire to unite in the bonds of. 
an entire christian unity——Christ alone being the head, the centre, 
this word the rule—an explicit belief of, and manifest comformity 
to it, in all things—+rhe terms. More than this, you will not re- 
quire of us; and less we cannot require of you; nor, indeed, can 
we reasonably suppose, any would desire it; for what good purpose 
would it serve? We dare neither assume, nor purpose, the trite 
indefinite distinction between essentials, and non-essentials, in 
umatters of revealed truth and duty; firmly persuaded, that, what- 
ever may be their comparative importance, simply considered, the 
Thigh obligation of the Divine Authority revealing, or enjoining 
tthem, renders the belief, or performance of them, absolutely es- 
sential to us, in so far as we know them. And to be ignorant of 
aany thing God has revealed, can neither be our duty, nor our pri- 
wilege. We humbly presume then, dear brethren, you can have 
mo relevant objection to meet us upon this ground. And, we again 
ibeseech you, let it be none, that it is the invitation but of a few; 
iby your accession we shall be many ; and whether few, or many, 
‘in the first instance, it is all one with respect to the event, 
‘which must ultimately await the full information, and _ hearty 
«concurrence, of all. Besides, whatever is to be done, must 
begin—sometime—somewhere ; and no matter where, nor by 
whom, if the Lord puts his hand to the work, it must surely pros- 
wer. And has he not been graciously pleased, upon many signal 
&ccasions, to bring to pass the greatest events from very small 
Ibeginnings, and even by means the most unlikely. Duty then is 
sours ; but events belong to God. 

We hope, then, what we urge, will neither be deemed an un- 
measonable nor an- unseasonable undertaking. Why should it be 
though unseasonable? Can any time be assigned, while things con- 
itinue”™ as they are, that would prove more favorable for such an 
attempt, or what could be supposed to make it so? Might it be the 
approximation of parties to a greater nearness, in point of public 
wrofession and similarity of customs? Or might it be expected from 
aa gradual decline of bigotry? As to the former, it is a well known 
fact, that where the difference is least, the opposition is always 
managed with a degree of vehemence, inversely proportioned to 
the merits of the cause. With respect to the latter, tho’ we are 
lhappy to say, that in some cases and places, and we hope, univer- 
sally, bigotry is upon the decline: yet we are not warranted, either 


12 


by the past or present, to act upon that supposition. We have, as 
yet, by this means, seen no such effect produced ; nor indeed could 
we reasonably expect it; for there will always be multitudes of 
weak persons in the church, and these are generally most subject 
to bigotry ; add to this, that while divisions exist, there will always 
be found interested men, who will not fail to support them :—nor 
can we at all suppose, that Satan will be idle to improve an advan 
tage, so important to the interests of his kingdom. And, let it be 
further observed upon the whole; that, in matters of similar impor- 
tance to our secular interests, we would, by no means content our- 
selves, with such kind of reasoning. We might further add that 
the attempt here suggested not being of a partial, but of generab 
nature, it can have no just tendency to excite the jealousy, or hurt 
the feelings, of any party. On the contrary, every effort towards a 
permanent scriptural unity amongst the churches, upon the solid 
basis of universally acknowledged, and self-evident truths, must 
have the happiest tendency to enlighten and conciliate; by thus: 
manifesting to each other, their mutual charity, and zeal for the 
_truth :—**Whom I loved in the truth, saith the Apostle, and not I 
only, but also all they that have known the truth; for the truth’s. 
sake, which is in us, and shall be with us forever. Indeed if no. 
such divine and adequate basis of union, can be fairly exhibited, as: 
will meet the approbation of every upright and intelligent chris- 
tian: nor such mode of procedure adopted in favor of the weak, 
as will not oppress their consciences, then the accomplishment of 
this grand object upon principal, must be forever impossible. — 
There would, upon this supposition, remain no other way of ac-— 
complishing it, but merely by voluntary compromise, and good 
natured accommodation. ‘That such a thing however will be ac-— 
complished, one way or other, will not be questioned by any that: 
allow themselves to believe, that the commands and prayers of our 
Lord Jesus Christ will not utterly prove ineffectual. Whatever 
way, then, it is to be effected; whether upon the solid basis of 
divinely revealed truth ; or the good natured principle of christiam 
forbearance and gracious condescension ; is it not equally practica~ 
ble, equally eligible to us, as ever it can be to any; unless we 
should suppose ourselves destitute of that christian temper andi 
discernment, which is essentially necessary to qualify us to do the: 
will of our gracious Redeemer, whose expressed command to his: 
people is that there be no division among them; but that they alli 
walk by the same rule, speak the same thing, and be perfectly: 
joined together in the same mind, and in the same judgment? We 
believe then it is as practicable, as it is eligible. Let us attempt it.. 
«Up and be doing, and the Lord will be with you.”’ 

Are we not all praying for that happy event, when there shall be: 
but one fold, as there is but one chief shepherd. What! shall we 
pray for a thing, and not strive to obtain it! ! not use the neces— 
sary means to have it accomplished! ! What said the Lord to 
Moses upon a piece of conduct somewhat similar? «Why criest: 


13 


thou unto me? Speak unto the children of Israel that they go for- 
ward, but lift thou up thy rod, and stretch out thine hand.’’ Let 
the ministers of Jesus but embrace this exhortation, put their hand 
tto the work and encourage the people to go forward upon the firm 
ground of obvious truth, to unite in the bonds of an entire chris- 
ttian unity ; and who will venture to say, that it would not soon be 
caccomplished? <<Cast ye up, cast ye up, prepare the way, take up 
tthe stumbling block out of the way of my people,’’ saith your God. 
"To you, therefore, it peculiarly belongs, as the professed and ac- 
Iknowledged leaders of the people, to go before them in this good 
swork—to remove human opinions and the inventions of men out of 
the way ; by carefully separating this chaff, from the pure wheat of 
primary and authentic revelation ;—casting out that assumed au- 
thority, that enacting and decreeing power, by which those things 
Ihave been imposed and established. To the ministerial department 
tthen do we look with anxiety. Ministers of Jesus, we can neither 
tbe ignorant of, nor unaffected with the divisions and corruptions of 
this church. His dying commands, his last and ardent prayers for, 
tthe visible unity of his professing people, will not suffer you to be 
indifferent in this matter. You will not, you cannot, therefore, be 
silent, upon a subject of such vast importance to his personal 
glory and the happiness of his people—consistently you cannot ; 
ifor silence gives consent. You will rather lift up your voice like a 
trumpet to expose the heinous nature, and dreadful consequences 
ef those unnatural and anti-christian divisions, which have so rent 
zand ruined the church of God. Thus, in justice to our station and 
character, honored of the Lord, would we hopefully anticipate your 
zzealous and faithful efforts to heal the breaches of Zion; that 
‘God’s dear children might dwell together in unity and love—But if 
«therwise—* * * * we forebear to utter it. See Mal. z, 1—1I0. 
Oh! that ministers and people would but consider, that there 
ware no divisions in the grave ; nor in that world which lies beyond it 
there our divisions must come to an end! we must all unite there!— 
Would to God, we could find in our hearts to put an end to our 
short-lived divisions here ; that so we might leave a blessing behind 
ws; even a happy and united church. What gratification, what 
utility, in the meantime, can our divisions afford either to ministers 
«or people? Should they be perpetuated, ’till the day of judgment 
would they convert one sinner from the error of his ways, or save a 
soul from death? Have they any tendency to hide the multitude of 
sins that are so dishonorable to God, and hurtful to his people? 
Do they not rather irritate and produce them? How innumerable 
cand highly aggravated are the sins they have produced, and are at 
ithis day, producing, both amongst professors and profane. We 
eentreat, we beseach you then, dear brethren, by all those considera- 
itions, to concur in this blessed and dutiful attempt—-What is the 
work of all, must be done by all. Such was the work of the taber- 
macle in the wilderness. Such is the work to which you are called ; 
mot by the authority of man; but by Jesus Christ and God the 


14 


Father, who raised him from the dead. By this authority are 
you called to raise up the tabernacle of David, that is fallen down 
amongst us; and to set it up upon its own base. ‘This you cannot 
do, while you run every man to his own house, and consult only 
the interest of his own party. ‘Till you asseciate, consult, and 
advise together ; and in a friendly and christian manner explore the 
subject, nothing can be done. We would therefore, with all due 
deference and submission, call the attention of our brethren to the 
obvious and important duty of asscciation. Unite with us in the 
common cause of simple evangelical christianity—In this glorious 
cause we are ready to unite with you—United we shall prevail. It 
is the cause of Christ, and of our brethren throughout all the 
churches, of catholic unity, peace, and purity—a cause that must 
finally prosper in spite of all opposition. Let us unite to promote 
it. | Come forward then, dear brethren, and help with us. Do not. 
suffer yourselves to be lulled asleep by that syren song of the sloth- 
ful and reluctant professor, ‘‘The time is not yet come—the time 
is not come—saith he,—the time that the Lord’s house should be 
built.’’ Believe him not—Do ye not discern the signs of the times? 
«Have not the two witnesses arisen from their state of political 
death, from under: the long proscription of ages? Have they not 
stood upon their feet, in the presence, and to the consternation and 
terror of their enemies? Has not their resurrection been accompa- 
nied with a great earthquake? Has not the tenth part of the great 
city been thrown down by it? Has not this event aroused the nations 
to indignation? Have they not been angry, yea very angry. ‘There- 
fore, O Lord, is thy wrath come upon them, and the time of the 
dead that they should be avenged, and that thou shouldest give re- 
ward to thy servants, the Prophets, and to them that fear thy name, 
both small and great; and that thou shouldest destroy them that: 
have destroyed the earth Who amongst us has not heard the 
report of these things—of these lightnings and thunderings, and. 
voices of this tremendous earthquake and great hail; of these 
awful convulsions and revolutions that have dashed and are dashing: 
to pieces the nations like a potter’s vessel? Yea, have not the re- 
mote vibrations of this dreadful shock been felt even by us, whom. 
Providence has graciously placed at so great a distance? What: 
shall we say to these things? Is it time for us to sit still in our 
corruptions and divisions, when the Lord by his word and provi- 
dence, is so loudly and expressly calling us to repentance and refor-- 
mation? ‘‘Awake, awake ; put on thy strength, O Zion, put on thy 
beautiful garments, O Jerusalem the holy city; for henceforth 
there shall no more come unto thee the uncircumcised and the: 
unclean. Shake thyself from the dust, O Jerusalem ; arise, loose: 
thyself from the ands of thy nect, O captive daughter of Zion’? — 
Resume that precious, that dear bought liberty, wherewith Christ: 
has made his people free ; a liberty from subjection to any authority 
bet his own, in matters of religion. Call no man father, no mam 
master upon earth ;—for one is your master, even christ, and alll 


15 


ye are brethren. Stand fast therefore in this precious liberty, and 
be not entangled again with the yoke of bondage. For the vindica- 
tion of this precious liberty have we declared ourselves hearty and 
willing advocates. For this benign and dutiful purpose have we 
associated, that by so doing, we might contribute the mite of our 
humble endeavours to promote it, and thus invite our brethren to do 
the same. As the first fruits of our efforts for this blessed purpose 
we respectfully present to their consideration the following propo- 
sition—relying upon their charity and candour that they will nei- 
ther despise, nor misconstrue, our humble and adventurous at- 
tempt. If they should in any measure serve, as a preliminary, 
to open up the way to a permanent scriptural unity amongst the 
friends and lovers of truth and peace throughout the churches, we 
shall greatly rejoice at it. We by no means pretend to dictate : and 
could we propose any thing more evident, consistent, and adequate, 
it should be at their service. Their pious and dutiful attention to 
an object of such magnitude will induce them to communicate to 
us their emendations ; and thus what is sown in weakness, will be 
raised up in power—for certainly the collective graces that are con- 
ferred upon the church, if duly united and brought to bear upon 
any point of commanded duty, would be amply sufficient for the 
right and successful performance of it. For to one is given by 
the spirit the word of wisdom; to another the word of knowledge 
by the same spirit; to another faith by the same spirit; to another 
the discerning of spirits: but the manifestation of the spirit is 
given to every man to profit withal. As every man, therefore, hath 
received the gift, even so minister the same one to another as good 
stewards of the manifold grace of God. In the face then of such 
instructions, and with such assurances of an all-sufficiency of di- 
vine grace, as the church has received from her exalted Head, we 
can’ neither justly doubt the concurance of her genuine members 5 
nor yet their ability, when dutifully acting together, to accomplish 
any thing that is necessary for his glory, and their own good ; and 
certainly their visible unity in truth and holiness, in faith and love, 
is, of all things, the most conducive to both these, if we may credit 
the dying commands and prayers of our gracious Lord. In a mat- 
_ ter, therefore, of such confessed importance, our christian breth- 
ren, however unhappily distinguished by party names, will not, 
cannot, withhold their helping hand. We are as hartily willing to 
be their debtors, as they are indispensably bound to be our benefac- 
tors. Come, then, dear brethren, we most humbly beseech you, 
cause your light to shine upon our weak beginnings, that we may 
see to work by it. vince your zeal for the glory of Christ, and 
the spiritual welfare of your fellow-christians, by your hearty and 
zealous co-speration to promote the unity, purity and prosperity of 
his church. 

Let none imagine that the subjoined propositions are at all inten- 
ded as an overture towards a new creed, or standard, for the church, 
or, asin any wise designed to be made a term of communion ;—no- 


16 


thing can be further from our intention. They are merely designed 
for opening up the way, that we may come fairly and firmly to ori- 
ginal grounds upon clear and certain premises: and take up things 
just as the Apostles left them.—That thus disentangled from the 
accruing embarrassments and intervening ages, we may stand with 
evidence upon the same ground on which the church stood at the 
beginning—Having said so much to solicit attention and prevent 
mistake, we submit as follows: 

Prop. 1. That the church of Christ upon earth is essentially, 
intentionally, and constitutionally one; consisting of all those in 
every place that profess their faith in Christ and obedience to him 
in all things according to the scriptures, and that manifest the same 
by their tempers and conduct, and of none else as none else can be 
truly and properly called christians. 

z. That although the church of Christ upon earth must neces- 
sarily exist in particular and distinct societies, locally separate one 
from another ; yet there ought to be no schisms, no uncharitable 
divisions among them. They ought to receive each other as Christ 
Jesus hath also received them to the glory of God. And for this 
purpose, they ought all to walk by the same rule, to mind and speak 
the same thing; and to be perfectly joined together in the same 
mind, and the same judgment. 

3, That in order to this, nothing ought to be inculcated upon 
christians as articles of faith; nor required of them as terms of 
communion; but what is expressly taught and enjoined upon 
them, in the word of God. Nor ought any thing be admitted, as 
of divine obligation, in their church constitution and managements, 
but what is expressly enjoined by the auihority of our Lord Jesus 
Christ and his Apostles upon the New Testament church; either 
in expressed terms, or by approved precedent. 

4. That although the scriptures of the Old and New Testament 
are inseparably connected, making together but one perfect and 
entire revelation of the Divine will, for the edification and salva- 
tion of the church ; and therefore in that respect cannot be sepa- 
rated ; yet as to what directly and properly belongs to their imme- 
diate object, the New Testament is as perfect a constitution for the 
worship, discipline and government of the New Testament church, 
and as perfect a rule for the particular duties of its members; as 
the Old Testament was for the worship discipline and government 
of the Old Testament church, and the particular duties of its 
members. 

5. That with respect to the commands and ordinances of our 
Lord Jesus Christ, which the scriptures are silent, as to the express 
time or manner of performance, if any such there be; no human 
authority has power to interfere, in order to supply the supposed de- 
ficiency, by making laws for the church; nor can any thing more 
be required of christians in such cases, but only that they so observe 
these commands and ordinances, as will evidently answer the de- 
clared and obvious end of their institution. Much less has any hu- 


x7 


_™man authority power to impose new commands or ordinances upon 
the church, which our Lord Jesus Christ has not enjoined. Nothing 
ought to be received into the faith or worship of the church; or be 
made a term of communion amongst christians, that is not as old 
as the New Testament. 

6. That although interferences and deductions from scripture pre- 
mises, when fairly inferred, may be truly called the doctrine of God’s 
holy word : yet are they not formally binding upon the consciences 
of christians farther than they perceive the connection, and evident- 
ly see that they are so; for their faith must not stand in the wisdom 
of men; but in the power and veracity of God—therefore no such 
ee een ca be made terms of communion, but do properly be- 
long to the after and progressive edification of the church. Hence 
it is evident that no such deductions or inferental truthes ought to 
have any place in the churchs’s confession. 

7. That although doctrinal exhibitions of the great system of di- 
vine truths, and defensive testimories in opposition to prevailing er- 
rors, be highly expedient ; and the more full and explicit they be, 
for those purposes, the better; yet as these must be in a great 
measure the effect of human reasoning, and of course must con- 
tain many inferential truths, they ought not to be made terms of 
christian communion : unless we suppose, what is contrary to fact, 
that none have a right to the communion of the church, but such 
as possess a very clear and decisive judgment; or are come to a 
very high degree of doctrinal information; whereas the church 
from the beginning did, and ever will, consist of little children and 
young men, as well as fathers. 

8. That as it is not necessary that persons should have a particu- 
lar knowledge or distinct apprehension of all divinely revealed 
truths in order to entitle them to a place in the church; neither 
should they, for this purpose, be required to make a_ profession 
more extensive than their knowledge: but that on the contrary 
their have a due measure of scriptural self-knowledge respecting 
their lost and perishing condition by nature and practice ; and of the 
way of salvation thro’ Jesus Christ, accompanied with a profession 
of their faith in, and obidence to him, in all things according to 
his word, is all that is absolutely necessary to qualify them for 
admission into his church. 

g. That all that are enabled, thro’ grace, to make such a profes- 
sion, and to manifest the reality of it in their tempers and conduct, 
should consider each other as the precious saints of God, should 
love each other as brethren, children of the same family and father, 
temples of the same spirit, members of the same body, subjects 
of the same grace, objects of the same divine love, bought with 
the same price, and joint heirs of the same inheritance. Whom 
God hath thus joined together no man should dare to put asunder. 

10. That division among christians is a horrid evil, fraught with 
many evils. It is anti-christian, as it destroys the visible unity of 
the body of Christ; as if he were divided against himself, exclu- 


18 


ding and excommunicating a part of himself. It is anti-scriptural, 
as being strictly prohibited by his sovereign authority ; a direct 
violation of his express command. It is anti-natural, as it excites 
christians to contemn, to hate and oppose one another, who are 
bound by the highest and most endearing obligations to love each 
other as brethren, even as Christ has loved them. In a word, it is 
productive of confusion, and of every evil work. 

11. That, (in some instances, ) a partial neglect of the expressly 
revealed will of God; and, (in others,) an assumed authority for 
making the approbation of human opinions, and human inventions, 
a term of communion by introducing them into the constitution, 
faith, or worship, of the church: are, and have been, the imme- 
diate, obvious, and universally acknowledged causes, of all the cor- 


ruptions and divisions that ever have taken place in the church of. 


God. ; ; 

1z. That all that is necessary to the highest state of profection 
and purity of the church upon earth is, first, that none be received 
as members, but such as having that due measure of scriptural 
self knowledge described above, do profess their faith in Christ and 
obedience to him in all things according to the scriptures; nor, 
2dly, that any be retained in her communion longer than they 
continue to manifest the reality of their profession by their tempers 
and conduct. 3dly, that her ministers, duly and scripturally quali- 
fied, inculcate none other things than those very articles of faith 
and holiness expressly revealed and enjoined in the word of God. 
Lastly, that in all their administration they keep close by the ob- 
servance of all divine ordinances, after the example of the primitive 
church, exhibited in the New Testament ; without any additions 
whatsoever of human opinions or inventions of men. 

13. Lastly. That if any circumstantial indispensably necessary 
to the observance of divine ordinances be not found upon the page 
of express revelation, such, and such only, as are absolutely ne- 
cessary for this purpose, should be adopted, under the title of 
human expedients, without any pretence to a more sacred origin 
—so that any subsequent alteration or difference in the observance 
of these things might produce no contention nor division in the 
church. 

From the nature and construction of these propositions, it will 
evidently appear, that they are laid in a designed subserviency to 
the declared end of our association; and are exhibited for the ex- 
press purpose of performing a duty of previous necessity—a duty 
loudly called for in existing circumstances at the hands of every one, 
that would desire to promote the interests of Zion—a duty not only 
enjoined, as has been already observed from Is. 57, 14, but which 
is also there predicted of the faithful remnant asa thing in which 
they would voluntarily engage. <*He that putteth his trust in me 
shall possess the land, and shall inherit my holy mountain ; and 
shall say, cast ye up, cast ye up, prepare the way ; take up the 
stumbling block out of the way of my people.’? To prepare the 


" 


19 


way for a permanent scriptural unity amongst christians, by calling 
up to their consideration fundamental truths, directing their atten- 
tion to first principles, clearing the way before them by removing 
the stumbling blocks—the rubbish of ages which has been thrown 
upon it, and fencing it on each side, that in advancing towards the 
desired object, they may not miss the way through mistake, or 
inadvertency, by turning aside to the ight hand or to the left—is, 
at least, the sincere intention of the above propositions. It remains 
with our brethren, now to say, how far they go toward answering 
this intention. Do they exhibit truths demonstrably evident in the 
light of scripture and right reason; so that to deny any part of 
them the contrary assertion would be manifestly absurd and inad- 
missible? Considered as a preliminary for the above purpose, are 
they adequate ; so that if acted upon, they would infallibly lead to 
the desired iesue—If evidently defective in either of these respects, 
let them be corrected and amended, till they become sufficiently 
evident, adequate, and unexceptionable. In the mean time let them 
be examined with rigor, with all the rigor that justice, candour, 
and charity will admit.- If we have mistaken the way, we shall be 
glad to be set right ;—but if, in the mean time, we have been hap- 
pily led to suggest obvious and undeniable truths, which if adopted 
and acted upon, would infallibly lead to the desired unity, and 
secure it when obtained ; we hope it will be no objection, that they 
have not proceeded from a general council. It is not the voice of 
the multitude, but the voice of truth, that has power with the con- 
science—that can produce rational conviction, and acceptable obe- 
dience. A conscience that awaits the decision of the multitude, 
that hangs in suspence for the casting vote of the majority, isa fit 
subject for the man of sin. This we are persuaded is the uniform 
sentiment of real christians of every denomination. Would to God 
that all professors were such—then should our eyes soon behold 
the prosperity of Zion; we should soon see Jerusalem a quiet 
habitation. Union in truth has been, and ever must be, the desire 
and prayer of all such—Union in Truth is our motto. The Divine 
Word is our Standard; in the Lord’s name do we display our 
banners. Our eyes are upon the promises; ‘So shall they fear 
the name of the Lord from the west, and his glory from the rising 
of the sun.”” When the enemy shall come in like a flood the spirit 
of the Lord shall lift up a standard against him.’’ Our humble 
desire is to be his standard bearers—to fight under fis banner, and 
with 4is weapons, ‘‘which are not carnal; but mighty through 
God to the pulling down of strong holds ;’’ even all these strong 
holds of division, those partition walls of separation; which, like 
the wall of Jericho, have been built up, as it were, to the very 
heavens, to separate God’s people, to divide is flock and so to 
prevent them from entering into their promised rest, at least in so 
far as it respects this world. An enemy hath done this; but he 
shall not finally prevail ;—-<<for the meek shall inherit the earth, 
and shall delight themselves in the abundance of peace.’’ And the 


20 


kingdom and dominion, even the greatest of the kingdom under 
the whole heaven, shall be given to the people of the saints of the 
Most High, and they shall possess it forever.’ But this cannot be 
in their present broken and divided state, ‘‘for a kingdom, or an 
house divided against itself cannot stand, but cometh to desola- 
tion.’ Now this has been the case with the church for a long 
time. However, <‘the Lord will not cast off his people, neither 
will he forsake his heritage, but judgment shall return unto 
righteousness, and all the upright in heart shall follow it.”’ To 
all such, and such alone, are our expectations directed. Come, 
then, ye blessed of the Lord, we have your prayers, let us also 
have your actual assistance. What, shall we pray for a thing and 
not strive to obtain it! 

We call, we invite you again, by every consideration in these 
premises. You that are near, associate with us; you that are at 
too great a distance, associate as we have done—Let not the pauci- 
ty of your number in any given district, prove an insuperable dis- 
couragement. Remember him that has said, ‘if two of you shall 
agreed on earth as touching any thing that they shall ask, it shall be 
done for them of my father which is in heaven: for where two or 
three are gathared together in my name, there am | in the midst 
of them.’’ With such a promise as this for the attainment of eve- 
ty possible and promised good, there is no room for discourage- 
ment. Come on, then, ‘‘ye that fear the Lord keep not silence, 
and give him no rest till he make Jerusalem a joy and a praise in the 
earth. Put on that noble rosolution dictated by the phrophet, say- 
ing, ‘‘for Zion’s sake will we not hold our peace, and for Jerusa- 
lem’s sake we will not rest until the righteousness thereof go forth 
as brightness, and the salvation thereof as a lamp that burneth.”??— 
‘Thus impressed, ye will find means to associate at such convenient 
distances, as to meet, at least, once a month, to beseech the Lord to 
put an end to our lamentable divisions ; to heal and unite his people, 
that his church may resume her original constitutional unity and 
purity, and thus be exalted to the enjoyment of her promised pros- 
perity—that the Jews may be speedily converted, and the fullness 
of the Gentiles brought in. Thus associated, you will be in a capa- 
city to investigate the evil causes of our sad divisions; to consider 
and bewail their pernicious effects; and to mourn over them be- 
fore the Lord—who hath said, <«I will go and return to my place, 
till they acknowledge their offence and seek my face.’’? Alas! then, 
what reasonable prospect can we have of being delivered from 
those sad calamities, which have so long afflicted the church of 
God; while a party spirit, instead of bewailing, is every where 
justifying, the bitter principle of these pernicious evils; by insist- 
ing upon theright of rejecting those, however unexceptionable 
in other respects, who cannot see with them in matters of private 
opinion, of human inference, that are no where expressly revealed 
or enjoined in the word of God.—Thus associated, will the friends 
of peace, the advocates for christian unity, be in a capacity to con- 


21 


nect in large circles, where several of those smaller societies may 
meet semi-annually at a convenient centre, and thus avail them- 
selves of their combined exertions for promoting the interests ot 
the common cause. We hope that many of the Lord’s ministers 
in all places will volunteer in this service, forasmuch as they know, { , 
it is his favorite work, the very desire of his soul. 

Ye lovers of Jesus, and beloved of him, however scattered in 
this cloudy and dark day, ye love the truth as it is in Jesus, (if our 
hearts deceive us not) so do we. Ye desire union in Christ, with all 
them that love him; so do we. Ye lament and bewail our sad di- 
visions ; so do we. Ye reject the doctrines and commandments or 
men that ye may keep the law of Christ; sodowe. Ye believe 
the alone sufficiency of his word ; so do we. Ye believe that the word 
itself ought to be our rule and not any human explication of it ; so do 
we. Ye believe that no man has a right to judge, to exclude, or re- 
ject, his professing christian brother ; except in so far as he stands 
condemned, or rejected, by the express letter ot the law :—so do 
we. Ye believe that the great fundamental law of unity and love ought 
not to be violated to make way for exalting human opinions to an e- 
quality with express revelation, by making them articles of faith and 
terms of communion—so do we. Ye sincere and impartial followers 
of Jesus, friends of truth and peace, we dare not, we cannot, think 
otherwise of you ;—it would be doing violence to your character ; 
—it would be inconsistent with your prayers and profession, so to 
do. We shall therefore have your harty concurrence. But if any 
of our dear brethren, from whom we should expect better things, 
should through weakness or prejudice, be in any thing otherwise 
minded, than we have ventured to suppose, we charitably hope, 
that, in due time, God will reveal even this unto them :—Only let 
such neither refuse to come to the light; nor yet through preju- 
dice, reject it, when it shines upon them. Let them rather seri- 
ously consider what we have thus most seriously and respectfully 
submitted to their consideration, weigh every sentiment in the 
balance of the sanctuary, as in the sight of God, with earnest 
prayer for, and humble reliance upon his spirit; and not in the 
spirit of self-sufficiency and party zeal,—and, in so doing, we rest 
assured, the consequence will be happy, both for their own, and the 
church’s peace. Let none imagine, that in so saying, we arrogate 
to ourselves a degree of intelligence superior to our brethren, 
much less superior to mistake—so far from this, our confidence is 
entirely founded upon the express scripture and matter of fact 
evidence, of the things referred to; which may nevertheless, 
through inattention, or prejudice, fail to produce their proper 
effect ;—as has been the case, with respect to some of the most 
evident truths, in a thousand instances.—But charity thinketh no 
evil: and we are far from surmising, though we must speak. To 
warn even against possible evils, is certainly no breach of charity, 
as to be confident of the certainty of some things, is no just argu- 
ment of presumption. We by no means claim the approbation of 


our brethren, as to any thing we have suggested for promoting the 
sacred cause of christian unity; farther than it carries its own 
evidence along with it: but we humbly claim a fair investigation of 
the subject ; and solicit the assistance of our brethren for carrying 
into efect what we have thus weakly attempted. It is our conso- 
lation, in the mean time, that the desired event, as certain as it will 
be happy. and glorious, admits of no dispute; however we may 
hesitate, or differ, zbout the proper means of promoting it. All we 
shall venture to cay as to this, is that we trust we have taken the 
proper ground, at least, if we have not, we dispair of finding it 
elsewhere. For if holding fast’ in profession and practice whatever 
is expressly revealed and enjoined in the divine standard does not 
under the promised influence of the divine spirit, prove an adequate 
basis for promoting and maintaining unity, peace and purity, we 
utterly despair of attaining those invaluable privileges, by adopting 
the standard of any party. To advocate the cause of unity while 
espousing the interests of a party would appear as absurd, as~ for 
this country to take part with either of the beligerents in the pre- 
sent awful struggle, which has convulsed and is convulsing the 
nations, in order to maintain her neutrality and secure her peace. 
Nay, it would be adopting the very. means, by which the bewildered 
church has, for hundreds of years past, been rending and dividing 
herself into fractions; for Christ’s sake and for the truth’s sake ; 
though the first and foundation truth of our christianity is union 
with him, and the very next to it in order, union with each other 
in him—<‘‘that we receive each other, as Christ has also received 
us: to the glory of God.’’ For this is his commandment that we 
believe in his son. Jesus Christ, and love one another, as he gave 
us commandment. And he that keepeth his commandments dyell- 
eth in him, and he in him—and hereby we know that he dwelicth 
in us, by the spirit which he hath given us’’—even the spirit of 
faith, and of love, and of a sound mind. And surely this shculd 
suffice us. But how to love, and receive our brother ; as we hclieve 
and hope Christ has received both him and us, and yet refuse to 
held communion with him, is we confess, a mystery too deep. for 
us. If this be the way that Christ hath received us, shen woe is 
unto us. We do not here intend a professed brother trangressing 
the expressed letter of the Jaw, and refusing to be reclaimed.— 
Whatever may be our charity in such a case, we have not sufficient 
evideace that Christ hath received him, or that he hath received 
Christ as his teacher anc Lord. ‘To adopt means, then, apparently 
subversive of the very end proposed, means which the experience 
of ages has evinced successful only in overthrowing the visible 
interests of christianity; in counteracting, as far as possible, the 
declared intention, the expressed command of its Divine Author ; 
would appear in no wise a prudent measure for removirg and pre- 
venting those evils. ‘To maintain unity and purity has always been 
the plausable pretence of the compilers and abettors of human 
systems ; and we believe in many instances their sincere intention = 


23 


but have they at all answered the end? Confessedly, demonstrably, 
they have net-—no, not even in the several parties which have most 
strictly adopted them—-much less to the catholic professing body. 
Instead of her catholic constitutional unity and purity, what does 
the church present us with, at this day, hut a catalogue of sects 
and sectarian systems; each binding its respective party by the 
mose sacred and solemn engagements, to continue as it is to the 
end of the world; at least this is confessedly the case with many 
of them. What a sorry substitute these, for christian unity and 
love. Onthe other hand, what a mercy is it, that no human obli- 
gation that man can come under is valid against the truth. When 
the Lord the healer, descends upon his people, to give them a 
discovery of the nature and tendency of those artificial bonds, 
wherewith they have suffered themselves to be bound, in their 
dark and sleepy condition : they will no more be able to hold them 
in a state of sectarian bondage; than the withs and cords with 
which the Philistines bound Sampson were able to retain him their 
prisoner ; or, than the bonds of anti-christ were, to hold in captivi- 
ty the fathers of the reformation. May the Lord soon open the 
eyes of his people to see these things in their true light; and ex- 
cite them to come up out of their wilderness condition—out of this 
Babel of confusion—leaning upon their beloved, and embracing 
each other in him; holding fast the unity of the spirit in the bonds 
of peace. ‘This gracious unity and unanimity in Jesus would afford 
the best external evidence of their union with him; and of their 
conjoint interest in the Father’s love. By this shall all men know 
that ye are my disciples, saith he, if ye have love one to another. 
And ‘this is my commandment that ye love one another as I have 
loved you; that ye also love one another.’”? And again, ‘Holy 
Father, keep through thine own name, those whom thou hast given 
me that they may be one as we are,’’ even ‘all that shall believe 
in me—that they all may be one; as thou Father art in me and I in 
thee, that they also may be one in us; that the world may believe 
that thou hast sent me. And the glory which thou gavest me; I 
have given them, that they may be one, even as we are one: | in 
them and them in me, that they may be made perfect in me; and 
that the world may know that thou hast sent me, and has loved 
them, as thou hast loved me.’? May the Lord hasten it in his time. 
Farewell. 

Peace bé with all them that love our Lord Jesus Christ in since- 
rity. Amen. 


THOS. CAMPBELL, Secretary. 


THOS. ACHESON, Treasurer. 


24 


APPENDIX. 


TO prevent mistakes, we be beg leave to subjoin the following 
explanations. As to what we have done—our reasons for so doing 
—and the grand object we would desire to see accomplished—alk 
these, we presume, are sufficiently declared in the foregoing pages- 
As to what we intend to do in our associate capacity, and the ground. 
we have taken in that capacity, tho’ expressly and definitely declared ;. 
yet, these, perhaps, might be liable. to some misconstruction.— 
First, then, we beg leave to assure our brethren, that we have no 
intention to interfere, either directly, or indirectly, with the peace 
and order of the settled churches, by directing any ministerial 
assistance, with which the Lord may please to favour us, to make 
inroads upon such; or, by endeavouring to erect churches out of 
churches—to distract and divide congregations. We have no nos- 
trum, no peculiar discovery of our own to propose to fellow-chris- 
tians, for the fancied importance of which, they should become 
followers of us. We propose to patronize notbing but the inculca- 
tion of the express word of God—either as to matter of faith or 
practice ;—but every one that has a Bible and can read it, can read 
this for himself.—Therefore we have nothing new. Neither do we} 
pretend to acknowledge persons to be ministers of Christ, and, at 
the same time, consider it our duty to forbid, or discourage pecple 
to go to hear them, merely because they may hold some things 
disagreeable to us ; much less to encourage their people to leave 
them on that account ;—and such do we esteem all, who preach a 
free unconstitutional salvation through the blood of Jesus to per- 
ishing sinners of every description ; and who manifestly connect 
with this a life of holiness, and pastoral dilligence in the perform- 
ance of all the duties of their sacred office according to the scrip- 
tures ; even all, of whom, as to all appearance, it may be truly 
said to the object of their charge, <‘they seek not yours, but you.’” 
May the good Lord prosper all such, by whatever name they are 
called ; and fast hasten that happy period, when Zion’s watchmen 
shall see eye to eye, and all be called by the same name. Such 
then have nothing to fear from our association, were our resources 
equal to our utmost wishes. But all others we esteem as hirelings, 
as idol shephards ; and should be glad to see the Lord’s flock de- 
livered from their mouth, according to his promise. Our princi- 
pal and proper design, then, with respect to ministerial assistants, 
such as we have described in our fifth resolution, is to direct their 
attention to those places where there is manifest need for their 
labours ; cud many such places there are; would to God it were in 
our power to supply them, As to creeds and confessions, although 


25 


‘we may appear to our brethren to oppose them, yet this is to be 
understood only in so far as they oppose the unity of the church, by 
containing sentiments ‘not expressly revealed in the word of God; 
or by the way of useing them, become the instruments of a human 
or implicit faith: or, oppress the weak of God’s heritage: where 
they are liable to none of those objections, we have nothing against 
them. It is the aéuse and not the /awful use of such compilations 
that we oppose. See'prop. 7, page 17. Our intention therefore, 
with respect to all the churches of Christ is perfectly amicable. 
We heartily wish their reformation ; but by no means their hurt or 
confusion. Should any affect to say, that our coming forward as we 
have done, in advancing and publishing such things, have a manifest 
tendency to distract and divide the churches, or to make a new par- 
ty ; we treat it as a confident and groundless assertion: and must 
suppose they have not duly considered, or at least, not well under- 
stood the subject. 

All we shall say to this at present, is, that if the divine word be not 
the standard of a party——Then are we not a party, for we have adop- 
ted no other. If to maintain its alone sufficiency be not a party prin- 
ciple: then are we not a party—If to justify this principle by our 
practice, in making a rule of it, and of zt a/one ; and not of our own 
opinions, nor of those of others be not a party principle—then are 
we not a party—If to propose and practice neither more nor less 
than it expressly reveals and enjoins be not a partial business, then 
are we not a party. These are the very sentiments we have approved 
and recommended, as a society formed for the express purpose of 
promoting christian unity, in opposition to a party spirit. Should 
any tell us that to do these things is impossible without the inter- 
vention of human reason and opinion. We humbly thank them for 
the discovery. But who ever thought otherwise? Were we not ra- 
tional subjects, and of course capable of understanding and forming 
opinions ; would it not evidently appear, that, to us, revelation of 
any kind would be quite useless; even suppose it as evident as ma- 
thematicks. We pretend not, therefore, to divest ourselves of rea- 
son, that we may become quiet, inoffensive, and peaceable christians ; 
nor yet, of any of its proper and legitimate operations upon divinely 
revealed truths. We only pretend to assert, that every one that pre- 
tends to reason must acknowledge ; namely, that there is a manifest 
distinction betwixt an express scripture declaration, and the con- 
clusion or inference which may be deduced from it—and that tie 
former may be clearly understood, even where the latter is but im- 
perfectly, if at all perceived ; and that we are, at least, as certain of 
the declaration, as we can be of the conclusion, we draw from it— 
and that, after all, the conclusion ought not to be exalted above the 
premises, so as to make void the declaration for the sake of esta- 
blishing our own conciusion—and that, therefore, the express com- 
mands to preserve and maintain inviolate christian unity and love 
ought not to be set aside to make way for exalting our inferences 


D 


26 


above the express authority of God. Our inference upon the whole, 
is, that where a professing christian brother opposes or refuses no- 
thing either in fiich or practice, for which there can be expressly 
produced a ‘thus saith the Lord’’: that we ought not to reject him 
because he cannot see wih our eyes as to matters of human infer- 
ence—of private judginent, ‘Through thy knowledge shall the weak 
brother perish? How welketh thou not charitably? Thus we rea- 
son, thus we conclude, to make no conclusion of our own, nor of 
any other fallible fellow creature, a rule of faith or duty to our bro- 
ther. Whether we refuse reason, then, or abuse it, in our so doing, 
let our brethren judge. But, after all, we have only ventured to sug- 
gest, what, in other words, the Apostle has expressly taught = 
namely, that the strong ought to bear with the infirmities of the 
weak, and not to please themselves. ‘That we ought to receive him 
that is weak in the faith, because God has received him. In a 
word that we ought to receive one another, as Christ hath also re- 
ceived us to the glory of God. We dare not therefore, patronize the 
rejection of God’s dear children, because they may not be able to 
see alike in matters of human inference—of private opinion; and 
such we esteem all things, not expressly revealed and enjoined in 
the word of God. If otherwise, we know not what private opinion 
means. On the other hand, should our peaceful and affectionate 
overture for union and truth, prove offensive to any of our brethren ; 
or occasion disturbances in any of the churches; the blame cannot 
be attached to us. We have only adventured to persuade, and if 
possible, to excite to the performance of an important duty, a duty 
equally incumbent upon us all. Neither have we pretended to dic- 
tate to them, what they should do. We have only proposed, what 
appeared to ws most likely to promote the desired event ; humbly 
submitting the whole premises to their candid and impartial inves- 
tigation ; to be altered, corrected, and amended, as they see cause ; 
or any other plan adopted that may appear more just and unexcep- 
tionable. As for ourselves, we have taken all due care, in the mean- 
time to take no step, that might throw a stumbling block in the way ; 
that might prove now, or at any future period, a barrier to prevent 
the accomplishment of that most desirable object; either by join- 
ing to support a party ; or by patronizing any thing as articles of 
faith or duty, not expressly revealed and enjoined in the divine 
standard ; as we are sure, whatever alterations may take place, that 
will stand. And that considerable alterations must and will take 
place in the standard of all the churches, before that glorious ob- 
ject can be accomplished, no man, that duly considers the matter, 
can possibly doubt. In so far then, we have at least, endeavoured 
to act consistently ; and with the same consistency would desire to 
be instrumental in erecting as many churches as possible, through- 
out the desolate places in God’s heritage, upon the same catholic 
foundation ; being well persuaded, that every such erection will, 
not only in the issue, prove an accession to the general cause ; but 
will also, in the mean time, be a step towards it; and of course, 


27 


will reap the first fruits of that blissful harvest, that will fill the 
face of the world with fruit. For, if the Grst christian churches 
walking in the fear of the Lord, in holy unity and unanimity, en- 
joyed the comforts of the Holy Ghost, and were increased and edi- 
fied ; we have reason to believe, that walking in their footsteps will 
cvery where, and at all times, ensure the same blessed privileges. 
And it is in an exact conformity to their recorced and approved ex- 
ample, that we through grace, would be desirious to promote the 
erection of churches: and this we believe to be quite practicable, if 
the legible and authentic records of their faith arid practice be han- 
ded down to ws upon the page of New Testament scripture: but 
if otherwise, we cannot help it—Yet even in this case, might we not 
humbly presume, that the Lord would take the will for the deed ; 
for if there be first a willing mind, we are told, it is aecepted, ac- 
cording to what a man hath, ard not according to what he hath not. 
It would appear, then, that sincerely and humbly adopting this model 
with an entire reliance upon promised grace, we cannot, we shall 
not, be disappointed. By this at least, we shall get rid of two great 
evils, which we fear, are at this day, grievously provoking the Lord 
to plead a controversy with the churches; we mean the taking, and 
giving of unjust offences; judging and rejecting each other, in 
matters wherin the Lord hath nor judged; in a flat contradiction to 
his expressly revealed will. But according to the principle adopted, 
we can neither take offence at our brother for his private opinions, 
if he be content to hold them as such; nor yet offend him with 
ours, if he do not usurp the place of the lawgiver ; and even suppose 
he should, in this case we judge him, not for his opinions, but for his 
presumption. ‘There is one lawgiver, who is able to save, and to 
destroy : who art thou that judgest another??? But farther, to pre- 
vent mistakes, we beg leave, to explain our meaning in a sentence __ 
or two, which might possibly be misunderstood. In page first, we say, | 
that no man has a right to judge his brother; except in so farashe | 
manifestly violates the express letter of the law. By the law here, 
and elsewhere, when taken in this latitude, we mean that whole re- 
velation of faith and duty, expressly declared in the divine word, 
taken together, or in its due connexion, upon every article: and 
not any detached. sentence. We understand it as extending to all 
prohibitions, as well as to all requirements. <‘Add thou not unto 
his words, lest he reprove thee, and thou be found a liar.”” We dare 
therefore neither do, nor receive any thing, as of divine obligation, 
for which there cannot be expressly produced a ‘‘thus saith the 
Lord’’ either in express terms, or by approved precedent. According 
to this rule we judge, and beyond it we dare not go. Taking this sen- 
timent in connexion with the last clause of the fifth resolution ; we 
are to be understood, of all matters of faith and practice, of prima- 
ry and universal obligation ; that is to say, of express revelation : 
that nothing be inculcated as such, for which there cannot be ex- 
pressly produced a ‘‘thus saith the Lord’’ as above; without, at 
the same time, interfering directly or indirectly, with the private 


28 


judgment of any individual, which does not expressly contradict the 
express letter of the law, or add to the number of its institutions. 
Every sincere and upright christian, will understand and do the 
will of God, in every instance, to the best of his skill and judgment ; 
but in the application of the general rule to particular cases, there 
may, and doubtless will, be some variety of opinion and practice. 
This we see was actually the case in the apostolic churches, with- 
out any breach of christian unity. And if this was the case, at the 
erection of the christian church from amongst Jews and Gentiles, 
may we not reasonably expect, that it will be the same at her resto- 
ration, from under her long antichristian and sectarian desolations? 
Les With a direct reference to this state of things; and, as we humbly | 
~~ think, in a perfect consistency with the foregoing explanations, 
have we expressed ourselves in page 1oth ; wherein we declare our- | 
selves ready to relinquish, whatever we have hitherto received as 
matter of faith or practice, not expressly taught and enjoined in 
the word of God ; so that we, and our brethren, might, by this mu- 
tual condescension, return together to the original constitutional 
unity of the christian church ; and dwell together in peace and cha- 
rity. By this proposed relinquishment, we are to be understood, in 
the first instance, of our manner of holding those things, and not 
simply of the things themselves: for no man can relinquish his 
opinions or practices, till once convinced that they are wrong; and 
this he may not be immediately, even supposing they were so. One 
thing however, he may do, when not bound by an express com- 
mand, he need not impose them upon others, by any wise requiring 
their approbation ; and when this is done, the things, to them, are 
as good as dead ; yea, as good as buried too ; being thus removed 
out of the way. Has not the Apostle set us a noble example of 
this, in his pious and charitable zeal for the comfort and edification 
of his brother, in declaring himself ready to forgo his rights (not 
indeed to break commandments) rather than stumble, or offend, 
his brother? And who knows not, that the Hebrew christians ab- 
stained from certain meats, observed certain days—kept the passo- 
ver, circumcised their children, &c, &c.—while no such things were 
practised by the Gentile converts :—and yet no breach of unity, 
while they charitably forbore one with the other. But had the 
Jews been expressly prohibited, or the Gentiles expressly enjoined, 
by the authority of Jesus, to observe these things; could they, in 
such a case, have lawfully exercised this forbearance? But where 
no express law is, there can be no formal, no intentional transgres- 
sion; although its implicit and necessary consequences had 
forbid the thing, had they been discovered. Upon the whole, we 
see one thing is evident; the Lord will bear with the weaknesses, 
the involuantary ignorances, and mistakes of his people; though 
not with their presumption. Ought they not, therefore, to bear 
with each other—<‘to preserve the unity of the spirit in the bond of 
peace ; forbearing one with another in love’’—-What saith the scrip- 
ture? We say, then, the declaration referred to, is to be thus un- 


29 


derstood, in the first instance ; though we do not say, but sometning 
farther is intended. For certainly we may lawfully suspend both 
declaration and practice upon any subject, where the law is silent : 
when to do otherwise must prevent the accomplishment of an ex- 
pressly commanded, and highly important duty: and such, con- 
fessedly, is the thing in question. What saith the Apostle? <All 
things are lawful for me: but all things are not expedient. All 
things are lawful for me ; but all things edify not.’? It seems, then, 
that amongst lawful things, which might be forborne; that is, as we 
humbly conceive, things not expressly commanded; the govering 
principle of the Apostle’s conduct was the edification of his breth- 
ren of the church of God. A divine principle this, indeed! May 
the Lord God infuse it into all his people. Where all those nonpre- 
ceptive opinions and practises, which have been maintained and ex- 
alted to the destruction of the church’s unity, counterbalance with 
the breach of the express law of Christ, and the black catalogue of 
mischiefs which have necessarily ensued ; on which side, think you, 
would be the preponderance? When weighed in the balance with 
this monstrous complex evil, would they not all appear lighter 
than vanity? Who then would not relinquish a cent to obtain a king- 
dom! And here let it be noted, that itis not the renunciation of an 
opinion or practice as sinful, that is proposed or intended ; but mere~- 
ly a cessation from the publishing or preaching of it, so as to give 
offence ; a thing men are in the habits of doing every day for their 
private comfort, or secular emolument; where the advantage is of 
infinitely less importance. Neither is there here any clashing of 
duties, as if to forbear wasa sin, and also to practise was a sin; 
the thing to be forborne being a matter of private opinion, which, 
though not expressly forbidden, yet are we, by no means, express- 
ly commanded to practise,_—Whereas we are expressly command- 
ed to endeavor to maintain the unity of the spirit in the bond of 
peace. And what saith the Apostle to the point in hand?, <«Hast 
thou faith, saith he, have it to thyself before God. Happy is the 
man, that condemneth not himself, in the thing which he alloweth.’’ 

It may be farther added, that a still higher and more perfect de- 
gree of uniformity is intended, though neither in the first nor second 
instance, which are but so many steps toward it; namely, the ut- 
ter abolition of those minor differences, which have been greatly 
increased, as well as continued, by our unhappy manner of treating 
them ; in making them the subject of perpetual strife and conten- 
tion. Many of the opinions which are now dividing the church, 
had they been let alone, would have been, long since, dead and gone ; 
but the constant insisting upon them, as articles of faith and terms 
of salvation, have so beat them into the minds of men, that, in ma- 
ny instances, they would as soon deny the Bible itself, as give up 
with one of those opinions. Having thus embraced contentions, 
and preferred divisions to that constitutional unity, peace and charity, 
so essential to christianity : it would appear, that the Lord, in right- 
eous judgment, has abandoned his professing people to the awful 


30 


scourge ot those evils; as in an instance somewhat similar, he for- 
merly did his highly favored Israel. «My people, saith he, would - 
not hearken to my voice. SolI gave them up to their own hearts 
lusts, and they walked in their own counsels.’’ ‘<Israel hath made 
many altars to sin: therefore altars shall be unto him tosin.’” Thus, 
then, are we to be consistently understood, as fully and fairly inten- 
ding, on our part, what we have declared and proposed to our breth- 
ren, as, to our apprehension, incumbent upon ¢hem and ws, for put- 
ting an end forever, to our sad and lamentable schisms. Should 
any object and say, that after all, the fullest compliance with every 
thing proposed and intended, would not restore the church to the 
desired unity, as there might still remain diference of opinion and 
practice. Let such but duly consider, what properly belongs to the 
unity of the church, and we are persuaded, this objection will vanish. 
\ Does not the visible scripural unity of the christian church consist 
jin the unity of her public profession and practice; and, under 
his, in the menficst charity of her members, one toward another ; 
ae not in the unity of the private opinion and practice of every in- 
dividual? Was not this evidently the case in the Apostle’s days, as 
has been already observed? If so the objection falls to the ground. 
And here, let it be noted, (if the hint be at all necessary, ) that we are 
speaking of the unity of the church considered as a great visible 
profossing body, consisting of many co-ordinate associations ; each 
of these, in its aggregate or associate capacity, walking by the same 
tule, professing and practising the same things. ‘That this visible 
scriptural unity be preserved, without corruption, or breach of cha- 
rity throughout the whole; and in every particular worshipping 
society, or church; is the grand desideratum—the thing strictly 
enjoined and greatly to be desired. An agreement in the “expressly 
revealed will of God, is the adequate and firm foundation of this 
unity ; ardent prayer, accompanied with prudent peaceable, and 
persevering exertion, in the use of all scriptural means for accom- 
plishing it, are the things humbly suggested, and earnestly recom- 
mended to our brethren. If we have mistaken the way, their cha- 
rity will put us right: but if otherwise, their fidelity to Christ and 
his cause will excite them to come forth speedily, to assist with us 
in his blessed work. 

After all, should any impeach us with the vague charge of Lati- 
tudinarianism (let none be startled at this gigiantic term) it will 
prove as feeble an opponent to the glorious cause in which we, how- 
ver weak and unworthy, are professedly engaged, as the Zamzum- 
mins did of old, to prevent the children of Lot from taking posses- 
sion of their inheritance. If we take no greater latitude than the 
divine law allows, either in judging of persons or doctrines—either 
in profession, or practice (and this is the very thing we humbly pro- 
pose and sincerely intend) may we not reasonably hope, that such a 
latitude will appear to every upright christian, perfectly innocent 
and unexceptionable? If this be Latitudinarianism, it must be a 
good thing—and therefore the more we have of it the better ; and 


wee 


31 


may be it is, for we are told «the commandment is exceeding 
broad ;’’ and we intend to go just as tar as it will suffer us, but not 
one hair’s breadth farther——so, at least, scys our profession. And 
surely it will be time enough to condemn our practice, when it ap- 
pears manifestly inconsistent with the profession, we have thus pre- 
cisely and explicitiy made. We here refer to the whole of the 
foregoing premises. But were this word a3 bad as it is long: were 
it stuffed with evil from beginning to end ; may be, it better belongs 
to those, that brandish it so unmercifully at their neighbors; espe- 
cially if they take a greater latitude than their neighbours do; or 
than the divine law allows. Let the case, then, be fairly sub- 
mitted to all that know their Bible—to all that take upon them to 
see with their own eyes—to judge for themselves. And here let 
it be observed once for all, that it is only to such we direct our at- 
tention in the foregoing pages. As for those that either cannot, or 
will not see and judge for themselves, they must be content to fol- 
low their leaders, till they come to their eyesight ; or determine to 
make use of the faculties, and means of information, which God 
has given them: with such, in the mean time, it would be useless 
to reason ; seeing that they either confessedly cannot see ; or have 
completely resigned themselves to the conduct of their leaders ; 
‘and are therefore determined to harken to none but them. If 
there be none such, however, we are happily deceived: but if so 
we are not the only persons that are thus deceived ; for this is the 
common fault objected by almost all the parties to each other, viz, 
that they either cannot, or will not see; and it would be hard to 
think, they were all mistaken: the fewer there be, however, of this 
description the better. ‘To all those, then, that are disposed to see 
and think for themselves, to form their judgment by the divine 
word itself, and not by any human explication of it—humbly rely- 
ing upon and looking for, the promised assistance of divine teach- 
ing; and not barely trusting to their own understanding.—To all 
such do we gladly commit our cause; beirg persuaded, that, at 
least they will give it a very serious and impartial consideration ; 
as being truly desirious to know the truth. ‘To you, then, we appeal 
in the present instance, as we have also done from the beginning. 
Say, we beseech you, to whom does the charge of Latitudinarianism 
when taken in a bad sense (for we have supposed it may be taken 
in a good sense) most truly and properly belong. Whether to those 
that will neither add nor diminish any thing, as to matter cf faith 
and duty ; either to or from, what is expressly revealed and en- 
joined in the holy scriptures : or to those who pretend to go farther 
than this ; or to set aside some of its expressed declarations and in- 
junctions to make way for their own opinions, inferences, and con- 
clusions? Whether to those who profess their willingness to hold 
communion with their acknowledged christian brethren, when they 
neither manifestly cppose mor contradict any thing expressly re- 
vealed and enjoined in the sacred standard: or to those who reject 
such, when professing to believe and practise whatever is expressly 


i 
rf 


32 


revealed and enjoined therein; without, at the same time being 
alledged, much less found guilty, of anything to the contrary: but 
instead of this, asserting and declaring their hearty assent and con- 
sent to every thing, for which there can be experssly produced a ‘‘thus 
saith the Lord,’’ either in express terms, or by approved precedent. 
To which of these, think ye, does the odious charge of Latitudan- 
arianism belong? Which of them takes the greatest latitude? 
Whether those that expressly judge and condemn where they have 
no express warrant for so doing; or those that absolutely refuse so 
to do? And we can assure our brethren, that such things are, and 
have been done, to our own certain knowledge ; and even where 
we least expected it: and that it is to this discovery, as much as to 
many other things, that we stand indebted for that thorough convic- 
tion of the evil state of things in the churches, which has given rise 
to our association. As for our part, we dare no longer give our as- 
sent to such proceedings; we dare no longer concur in expressly 
asserting, or declaring, any thing in the name of the Lord, that he 
has not expressly declared in his holy word. And until such time 
as christians come to see the evil of doing otherwise, we see no ra- 
tional ground to hopc, that there can be either unity, peace, purity 
or prosperity, in the church of God. Convinced of the truth of 
this, we would humbly desire to be instrumental in pointing out to 
our fellow christians,the evils of such conduct. And, if we might 
venture to give our opinion of such proeeedings, we would not hesi- 
tate to say, that they appear to include three great evils—evils truly 
great in themselves, and at the same time productive of most evil 
consequences. 

First, to determine expressly, in the name of the Lord, when the 
Lord has not expressly determined, appears to us a very great evil ; 
see Deut. xviii—zo. <The prophet that shall presume to speak a 
word in my name, which I have not commanded him to speak—even 
that prophet shall die.’” The Apostle Paul, no doubt, well aware 
of this, cautiously distinguishes betwixt his own judgment and the 
express injunctions of the Lord ; See 1st Cor. 7, 25 and 40. Though 
at the same time, it appears that he was as well convinced of the 
truth and propriety of his declarations, and of the concurrence of the 
holy spirit with his judgment, as any of our modern determiners may 
be ; for «I think saith he that I have the spirit of God :’’ and we doubt 
much, if the best of them would honestly say more than this: yet we 
see, that with all this, he would not bind the church with his conclusi- 
ons; and for this very reason, as he expressly tells us, because, 
as to the matter on hand, he had no commandment of the Lord. 
He spoke by permission and not by commandment, as one that had 
obtained mercy to be faithful—and therefore would not forge his 
master’s name by affixing it to his own conclusions; saying, ‘“The 
Lord saith, when the Lord had not spoken.’ 

A second evil is, not fonly judging our brother to be absolutely 
wrong, because he differs from our opinions ; but, more especially, 
our judging him to be a-transgressor of the law in so doing: and 


an 


Pere) 


of course treating him as such, by censuring, or otherwise exposing 
him to contempt; or, at least, preferring ourselves before him in 
our own judgment ; saying, as it were, stand by, I am holier than 
thou. 

A third and still more dreadful evil is, when we not only, in this 
kind of way, judge and set at nought our brother ; but, moreover 
proceed as a church, acting and judging in the name of Christ ; 
not only to determine that our brother is wrong, because he differs 
from our determinations : but also in connexion with this, proceed 
so faras to determine the merits of the cause by rejecting him, or 
casting him out of the church, as unworthy of a place in her 
communion ;—and thus, as far as in our power, cutting him off 
from the kingdom of heaven. In proceeding thus, we not only 
declare, that, in our judgment, our brother is in an error; which 
we may sometimes Fdo in a perfect consistency with charity : but we 
also take upon us to judge, as acting in the name and by the autho- 
rity of Christ, that his error cuts him off from salvation; that 
continuing such he has no inheritance in the kingdom of Christ 
and of God. If not, what means our refusing him—or casting 
him out of the church, which is the kingdom of God in this world? 
For certainly if a person have no right, according to the Divine 
Word, toa place in the church of God upon earth, (which we say, 
he has not, by thus rejecting him) he can have none to a place in 
the church in heavyen—unless we should suppose, that those whom 
Christ by his word rejects here, he will nevertheless receive here- 
after. And surely it is by the word that every church pretends 
to judge ; and it is by this rule, in the case before us, that the 
person in the judgment of the church stands rejected. Now is 
not this to all intents and purposes determining the merits of the 
cause? Do we not conclude that the person’s error cuts him off 
from all ordinary possibility of salvation, by thus cutting him off 
from a place in the church, out of which there is no ordinary 
possibility of salvation? Does he not henceforth become to us as a 
heathen man and a publican? Is he not reckoned amongst the 
number of those that are without, whom God judgeth? If not, 
what means such a solemn determination? Is it any thing, or is it 
nothing, for a person to stand rejected by the church of God? If 
such rejection confessedly leave the man still in the same safe and 
hopeful state, as to his spiritual interests ; then indeed, it becomes 
a matter of mere indifference ; for as to his civil and natural privi- 
leges, it interferes not with them. But the scripture gives us a 
very different view of the matter; for there we see, that those 
that stand justly rejected by the church on earth, have no room to 
hope for a place in the cherch in heaven. <‘*What ye bind on earth 
shall be bound in heaven’’ is the awful sanction of the churches 
judgment, in justly rejectmg any person. ‘Take away this, and it 
has no sanction at all. But the church rejecting, always pretends 
to have acted justly in so doing ; and if so, whereabouts does it 
confessedly leave the person rejected, if not in a state of damna- 


4 


34 


tion ; that is to say, if it acknowledge itself to be a church of 
Christ, and to have acted justly. Ifafter all, any particular church 
acting thus, should refuse the foregoing conclusion, by saying, we 
meant no such thing concerning the person rejected—we only 
judged him unworthy of a place amongst w#s; and therefore put 
him away; but there are cther churches that may receive him. 
We would be almost tempted to ask such a church, if those other 
churches be churches of Christ; and if so, pray what does it ac- 
count itself? Is it anything more cr better than a church of Christ? 
And, whether if those cther churches do their duty, as faithful 
churches, any of them would receive the person it had rejected? 
If it be answered, that, in acting faithfully, none of those other 
churches either could, or would receive him; then, confessedly, 
in the judgment of this particular church, the person ought to be 
universally rejected: but, if otherwise, it condemns itself of 
having acted unfaithfully, nay, cruelly towards a christian brother, 
a child of God; in thus rejecting him from the heritage of the 
Lord ; in thus cutting him off from his father’s house as the un- 
natural brethren did the beloved Joseph. But even suppose some 
one or other of those unfaithful churches should receive the out- 
cast, would their unfaithfulness in so doing nullify, in the judgment 
of this more faithful church, its just and faithful decision in reject- 
ing him? If not, then, confessedly, in its judgment, the person . 
still remains under the influence of its righteous sentence, debarred 
from the kingdom of heaven; that is to say, if it believe the 
scriptures, that what it has righteously done upon earth, is ratified 
in heaven. We see no way, that a church acting ¢hws, can possibly 
get rid of this awful conclusion ; except it acknowledges that the 
person it has rejected from its communion, still. has a right to the 
communion of the church; but if it acknowledge #his—-wherea- 
bouts does it leave itself, in thus shutting out a fellow-christian, an 
acknowledged brother, a child of God! ! Do we find any parallel 
for such conduct in the inspired records, except in the case of 
Diotrephes, of whom the Apostle says, <‘who loveth to have the 
pre-emience among them, receiveth us not—prating against us 
with malicious words, and not content therewith, neither doth he 
himself receive the brethren, and forbiddeth them that would, and 
casteth them out of the church.’ 

But farther, suppose another church should receive this casta- 
way, this person, which this faithful church supposed itself to have 
righteously rejected : would not, the church so doing, incur the 
displeasure, nay, even the censure, of the church that had rejected 
him? and, we should think justly too, if he deserved to be rejected. 
And would not this naturally produce a schism betwixt the churches? 
Or, if it be supposed that a schism did already exist, would not 
this manifestly tend to perpetuate and increase it? If one church 
receiving those, whom another puts away, will not be productive of 
schism, we must confess, we cannot tell what would. That church, 
therefore must surely act very schismatically—very unlike a church 


35 


of Christ, which necessarily pre-supposes, or produces schism, in 
order to shield an oppressed fellow-christian, from the dreadful 
consequences of its unrighteous proceedings. And is not this con- 
fessedly the case with every church, which rejects a persen from 
its communion, while it acknowledges him to be a fellow-christian ; 
and in order to excuse this piece of cruelty, says, he may find 
refuge some place else; some other church may receive him? 
For as we have already observed, if no schism did already exist, 
one church receiving those whom another has rejected, must cer- 
tainly make one. ‘The same evils also will as justly attach to the 
conduct of an individual, who refuses, or breaks communion with 
a church, because it will not receive, or make rcom for, his private 
opinions, or self-devised practices, in its public profession and ma- 
nagements—for, does he not, in this case, actually take upon him 
to judge the church, which he thus rejects, as unworthy of the 
communion of christians? And is not this to all intents and pur- 
poses declaring it, in his judgment, excommunicate; or at least 
worthy of excommunication? 

Thes have we briefly endeavored to shew our brethren, what 
evidently appears to us to be the heinous nature and dreadfu! conse- 
quences of that truly latitudinarian principal and practice, which is 
the bitter root of almost all our divisions, namely, the imposing of 
our private opinions upon each other, as articles of faith or duty ; 
introducing them into the public profession and practice of the 
church, and acting upon them, as if they were the express law of 
Christ, by judging and rejecting our brethren that differ with us in 
those things; or, at least, by so retaining them in our public pro- 
fession and practice, that our brethren cannot join with us, or we 
with them, without becoming actually partakers of those things, 
which they, or we, cannot, in conscience approve ; and which the 
word of God no where expressly enjoins upon us. ‘To cease from 
all such things, by simply returning to the original standard of 
christianity—the profession and practice of the primitive church, 
as expressly exhibited upon the sacred page of New ‘Testament 
scripture, is the only possible way, that we can perceive, to get rid 
of those evils. And we humbly think that a uniform agreement in 
that for the preservation of charity would be infinately preferable to 
our contention’ and divisions: nay, that such a uniformity is the 
very thing that the Lord requires, if the New Testament be a 
perfect model—a sufficient formula for the worship disipline and 
government of the christian church. Let zs do, as we are there 
expressly told shey did, say as they said: that is, profess and prac- 
tise as therein expressly enjoined by precept and precedent, in 
every possible instance, after their approved example ; and in so 
doing we shall realize, and exhibit, all that unity and uniformity, 
that the primative church possessed, or that the law of Christ re- 
quires. But if after all, our brethren can point out a better way to 
regain and preserve that christian unity and charity expressly en- 
joined upon the church of God, we shall thank them for the disco- 


very and cheerfully embrace it. 


35 


Should it still be urged, that this would oper. a wide door 
to latitudinarianism, seeing all that profess christianity, profess 
to receive the holy scriptures; and yet differ so widely in 
their religious sentiments. We say, let them profess what 
they will, their difference in religious profession and practice 
originates in their departure from what is expressly revealed and 
enjoined ; and not in their strict and faithful conformity to it— 
which is the thing we humbly advise for putting an end to those 
differences. But you may say, do they not already all agree in the 
letter, though differing so far in sentiment? However this may be, 
have they all agreed to make the letter their rule; or rather to 
make it the subject matter of their profession and practice? Sure- 
ly‘no; or else they would all profess and practice the same thing. 
Is it not as evident as the shining light, that the scriptures exhibit 
but one and the self same subject matter of profession and practice ; 
at all times, and in all places ;—and, that therefore, to say as it 
declares, and to do as it prescribes, in all its holy precepts, its 
approved and imitable examples, would unite the christian church 
in a holy sameness of profession and practice, throughout the whole 
world? By the christian church throughout the world, we mean 
the aggregate of such professors, as we have described in props. I 
and 8th, page 47; even all that mutually acknowledge each other 
as christians, upon the manifest evidence of their faith, holiness, 
and charity. It is such only we intend, when we urge the necessity 
of christian unity. Had only such been all along recognized, as 
the genuine subjects of our holy religion, there would not, in all 
probability, have been so much apparent need for human formulas, 
to preserve an external formality of professional unity, and sound- 
ness in the faith: but artificial and superficious characters need 
artificial means to train and unite them. A manifest attachment to 
our Lord Jesus Christ in faith, holiness, and charity, was the origi- 
nal criterion of christian character—the distinguishing badge of 
our holy profession—the foundation and cement of christian unity. — 
But now, alas! fand long since, an external name—a mere educa- 
tional formality of sameness in the profession of a certain standard, 
or formula of human fabric, with a very moderate degree of, what 
is called, morality ; forms the bond and foundation—the root and 
reason, of ecclesiastical unity. Take away from such the technia 
of their profession—the shiboleth of party; and what have they 
more? What have they left to distinguish, and hold them together? 
As for the Bible, they are but little beholden to it; they have 
learned little from it; they know little about it; and therefore de- 
pend as little upon it. Nay, they will even tell you, it would be of 
no use to them without their formula; they could not know a Papst 
from a Protestant by it; that merely by j#, they could neither keep 
themselves nor the church right for a single week; you might 
preach to them what you please; they could not distinguish truth 
from error. Poor people! it is no wonder they are so fond of their 
formula. Therefore they that exercise authority upon them, and 


37 


tell them what they are to believe, and what they are to do, are 
called benefactors. These are the reverend, and right reverend 
authors, upon whom they caz, and do, place a more entire and 
implicit confidence, than upon the holy Apostles and Phrophets ; 
those plain, honest, unassuming men, who would never venture to 
say, or do, any thing, in the name of the Lord, without an express 
revelation from heaven; and, therefore, were never distinguished 
by the venerable titles of rabbi, or reverend; but just simply 
Paul, John, Thomas, &c. hese were but servants. They did 
not assume to legislate; and therefore neither assumed, nor receiv- 
ed, any honory title amongst men: but merely such as were de- 
scriptive of their office. And how, we beseech you, shall this gross 
and prevalent corruption be purged out of the visible professing 
church, but by a radical reform; but by returning to the original 
simplicity, the primitive purity, of the christian institution and, of 
course, taking up things just as we find them upon the sacred page. 
And, who is there, that knows any thing of the present state of 
the church, who does not perceive, that it is greatly overrun with 
the aforesaid evils? -Or, who that reads his Bible, and receives the 
impressions, it must necessarily produce upon the receptive mind, 
by the statements it exhibits ; does not perceive, that such a state of 
things is as distinct from genuine christianity, as oil is from water? 

On the other hand, is it not equally as evident, that not one 
of all the erroneous tenets, and corrupt practices, which have 
so defamed and corrupted the public profession and practice of 
christianity, could ever have appeared in the world, had men kept 
close by the express letter of the divine law—had they thus held 
fast that form of sound words contained in the holy scriptures, and 
considered it their duty so to do:—unless they blame those errors 
and corruptions upon the very form and expression of the scrip- 
tures; and say, that, taken in their letter and connexion, they 
immediately, and at first sight, as it were, exhibit the picture they 
have drawn. Should any be so bold as to assert this, let them pro- 
duce their performance, the original is at hand; and let them shew 
us line for line; expression for expression; precept and precedent 
for practice ; without the torture of criticism, inference, or conjec- 
ture; and then we shall honestly blame the whole upon the Bible ; 
and thank those that will give us an expurged edition of it; call it 
constitution, or formula, or what you please ; that will not be liable 
to lead the simple unlettered world into those gross mistakes, those 
contentions, schisms, excommunications and persecutions, which 
have proved so detrimental and scandalous to our holy religion. 
. Should it be farther objected, that even this strict literal unifor- 
mity would neither infer, nor secure unity of sentiment.—It is gran- 
ted, that, in a certain degree, it would not; nor, indeed, is there any 
thing, either in scripture, or the nature of things, that should 
induce us to expect an entire unity of sentiment, in the preser* 
imperfect state. The church may, and we believe will, come to 
such a scriptural unity of faith and practice, that there will be no 


38 


schism 1m the body; no self-preferring sect of professed and ac- 
knowledged christians, rejecting and excluding their brethren. 
This cannot be, however, till the offensive and excluding causes be 
removed ; and every one knows what ¢/ese are. But that all the 
members should have the same identical views of all divinely re- 
vealed truths; or that there should be no difference of opinion 
among them, appears to us morally impossible, all things consi- 
dered. Nor can we conceive, what desirable purpose such a unity 
of sentiment would serve: except to render useless some of those 
gracious, self-denying, and compassionate precepts of mutual 
sympathy and forbearance, which the word of God enjoins upon his 
people. Such, then, is the imperfection of our present state— 
Would to God it might prove, as it ought, a just and humbling 
counterbalance to our pride! Then, indeed, we would judge one 
another no more about such matters. We would rather be consci- 
entiously cautious to give no offense; to put no stumbling block, 
or occasion to fall in our brother’s way. We would then no longer 
exalt our own opinions and inferences to an equality with express 
revelation, by condemning and rejecting our brother, for differing 
with us in those things. 

But although it be granted, that the uniformity we plead for, 
would not secure unity of sentiment; yet we should suppose, that 
it would be as efficacious for that purpose, as any human expedient, 
or substitute whatsoever. And here we would ask, have all, or any, 
of those human complications been able to prevent divisions, to 
heal breaches, or to produce and maintain unity of sentiment, even 
amongst those who have most firmly, and solemnly, embraced them? 
We appeal for this to the history of all the churches, and to the 
present divided state of the church at large. What good then have 
those devisive expedients accomplished, either to the parties that 
have adopted them, or to the church universal; which might not 
have been as well secured, by holding fast in profession and prac- 
tice that form of sound words, contained in the divine standard ; 
without at the same time, being liable to any of those dangerous 
and destructive consequences, which have necessarily ensued upon 
the present mode? Or will any venture to say, that the scriptures 
thus kept in their proper place, would not have been amply suffi- 
cient, under the promised influence of the divine spirit to have 
produced all that unity of sentiment, which is necessary to a life of 
faith and holiness ; and also to have preserved the faith and worship 
of the church as pure from mixture and error, as the Lord intend- 
ed; or as the present iraperfect state of his people can possibly 
admit? We should tremble to think that any christian should say, 
that they would not. And if to use them thus, would be sufficient 
for those purposes ; why resort to other expedients—to expedients, 
which, from the beginning to this day, have proved utterly insuffi- 
cient; nay, to expedients, which have always’ produced the very 
contrary effects, as experience testifies. Let none here imagine 
that we set any certain limits to the Divine intention, or to the 


39 


greatness of his power when we thus speak, as if a certain degree 
of purity from mixture and error were not designed for the church 
in this world, or attainatle by bis people upon earth ; except in so 
far as respects the attuinmncnt of an angelic or unerring verec- 
tion; much less, that we mean to suggest, that a very moderate 
degree of unity and purity should content us. We only take it for 
granted, that such a state of perfection is neither intended, nor 
attainable in this world, as will free the church from ell those weak- 
nesses, mistakes, and mismanagements, from which she will be 
completely exempt in heayen:—however sound and upright she 
may now be in her profession, intention, and practice. Neither let 
any imagine, what we here, or elsewhere suppose, or intend to assert, 
that human standards, are intentionally sect up in competition with 
the Bible; much less in opposition toit. We fairly understand 
and consider them as human expedients, or as certain doctrinal de- 
clarations of the sense in which the compilers understood the 
scriptures ; designed, and embraced, for the purpose of promoting 
and securing, that desirable unity and purity, which the Bible alone, 
without those helps, would be insufficient to maintain and secure. 
If this be not the sense of those that receive and hold them, for 
the aforesaid purpose, we should be glad to know what it is. It is, 
however, in this, very sense that we take them up, when we com- 
plain of them, as not only unsuccessful, but also as unhappy expe- 
dients ; producing the very contrary effects. And even suppose it 
were doubtful, whether or not those helps have produced divisions ; 
one thing at least is certain, that they have not been able to prevent 
them ; and now that divisions do exist, it is as certain, that they 
have no fitness nor tendency to heal them; but the very contrary, as 
fact and experience clearly demonstrate. What shall we do then 
to heal our divisions? We must certainly take some other way 
than the present practice, if they ever be healed; for it expressly 
says, they must, and shall, be perpetuated forever. Let all the 
enemies of christianity say amen. But let all christians, continually 
say, forbid it, O Lord. May the good Lord subdue the corruptions, 
and heal the divisions of his people. Amen and amen. 

After all that has been said, some of our timid brethren may 
possibly still object, and say ; we fear, that without the intervention 
of some definite creed or formula, you will justly incur the censure 
of latitudinarianism ; for how, otherwise, detect and exclude Arians, 
Socinians, &c. &c? To such we would reply, thet if to profess, in- 
culcate, and practice, neither more nor less, neither any thing else 
nor otherwise, than the Divine Word expressly declares respecting 
the entire subject of faith and duty; and simply to rest in that, as 
the expression of our faith, and rule of our practice; will not 
amount to the profession, and practical exhibition, of Arianism 
Socinienism, &c. &c. but merely to one and the self same thing, 
whatever it may be called; then is the grouzd that we have taken, 
the principle that we advocate, in nowise chargeable with latitudi- 
narianism. Should it be stili further objected that all these sects, 


40 


and many more, profess to receive the Bible, to believe it to be the 
word of God; and therefore will readily profess to believe and 
practise whatever is revealed and enjoined therein; and yet each 
will understand it his own way, and of course practise accordingly = 
neverthcless, eccording to the plan proposed, you receive them all. 
We would ask, then, do all these profess, and practise, neither 
more, nor lcss, than what we read in the Bible—than what is ex- 
pressly revcaied and enjoined therein? If so they all profess and 
practise the same thing; for the Bible exhibits but one and the 
self-same thing to all. Or, is it their own inferences and opinions 
that they, in reality, profess and practise? If so, then upon the 
ground that we have taken, they stand rejected, as condemned of 
themselves ; for thus professing one thing, when in fact and reality 
they manifestly practise another. But perhaps you will say, that 
although a uniformity in profession, and it may be in practice too, 
might thus be produced ; yet still it would amount to no more than 
merely a uniformity in words, and in the external formalities of 
practice ; while the persons thus professing and practising, might 
each entertain his own sentiments, how different soever these might 
be. Our reply is, if so, they could hurt no body but himself ; 
besides, if persons thus united, professed and practised all the same 
things, pray, who could tell, that they entertained different senti- 
ments; or even in justice suppose it, unless they gave some 
rdeae intimation of it? which, if they did, would justly expose 
them to censure; or to rejection, if they repented not; seeing the 
offence, in this case, must amount to nothing less than an express 
violation of the expressly revealed will of God—to a manifest trans- 
gression of the express letter of the law; for we have declared, 
that except in such a case, no man, in our judgment, has a right to 
judge, that is, to condemn, or reject, his professing brother.— 
Here, we presume, there is no greater latitude assumed, or allowed, 
on either side, than the law expressly determines, But we would 
humbly ask, if a professed agreement in the terms of any standard 
be not liable to the very same objection? If, for instance, Arians, — 
Socinians, Arminians, Calvinists, Antinomians, &c. &c. might not , 
all subscribe the Westminster Confession, the Athenasian Creed, 
or the doctrinal articles of the Church of England. If this 
be denied, we appeal to historical facts; and, in the mean time, 
venture to assert, that such things are, and have been done. Or 
will any say, that a person might not with equal ease, nonestly, and 
consistency, be an Arian, or a Socinian, in his heart, while subscri- 
bing the Westminster Confession, or the Athenasian Creed, as 
while making his unqualified protession to believe every thing that 
the scriptures declare concerning Christ? to put all that confi- 
dence in him; and to ascribe all that glory, honor, thanksgiving, 
and -praise to him, professed, and ascribed to him in the Divine 
Word? If you say not it follows of undeniable consequence, that 
the wisdom of men, in those compilations, has affected, what the 
Divine Wisdom either could not, would not, or did not do, in that 


4! 


all-perfect and glorious revelation of his will, contained in the holy 
Scriptures. Happy emendation! Blessed expedient! Happy in- 
deed, for the church, that Athenasius arose in the fourth century, 
to perfect what the holy apostles and prophets had left in such a rude 
and unfinished state. But if, after all, the Divine Wisdom did not 
think proper to do any thing more, or any thing else, than is already 
done in the Sacred Oracles, to settle and determine those important 
points ; who can say that he determined such a thing should be done 
afterwards? Or has he any where given us any intimation of such 
an intention? 

Let it here be carefully observed that the question before us is 
about human standards designed to be subscribed, or otherwise 
solemnly acknowledged, for the preservation of ecclesiastical unity 
and purity ; and therefore of course, by no means, applies to the 
many excellent performances, for the scriptural elucidation and 
defence of divinely revealed truths, and other instructive purposes. 
These, we hope, according to their respective merit, we as highly 
esteem, and as thankfully receive, as our brethren. But farther, 
with respect to unity of sentiment, even suppose it ever so desira- 
ble, it appears highly questionable, whether such a thing can at all 
be secured, by any expedient whatsoever ; especially if we consi- 
der, that it necessarily pre-supposes in so far, a unity or sameness 
of understanding. Or, will any say, that, from the youth of seven- 
teen to the man of four score—from the illiterate peasant, up to the 
learned prelate; all the ligitmate members of the church enter- 
tain the same sentiments under their respective formulas. If not, 
it is still but a mere verbal agreement, a mere shew of unity. ‘They 
say an amen to the same forms of speech, or of sound words, as 
they are called ; without having, at the same time, the same views 
of the subject; or, it may be, without any determinate views of it 
at all. And what is still worse, this profession is palmed upon the 
world, as well as upon the too credulous professors themselves, for 
unity of sentiment ; for soundness in the faith: when in a thousand 
instances, they have, properly speaking, no faith at all: that is to 
say, if faith necessarily pre-supposes a true and satisfactory convic- 
tion of the scriptural evidence and certainty of the truth of the 
propositions we profess to believe. A cheap and easy orthodoxy 
this, to which we may attain by committing to memory a catechism ; 
or professing our approbation of a formula, made ready to our 
hand ; which we may or may not have once read over ; or even if 
we have, yet may not have been able to read it so correctly and 
intelligently, as to clearly understand one single paragraph from 
beginning to end; much less to compare it with, to search and try 
it by, the holy Scriptures; to see if these things be so. A eheap 
and easy orthodoxy this, indeed, to which a person may thus attain, 
without so much as turning over a single leaf of his Bible ; whereas 
Christ knew no other way of leading us to the knowledge of him- 
self, at least has perscribed no other, but by searching the Scrip- 
tures, with reliance upon his holy Spirit. A person may, however, 

‘ F 


42 


by this short and easy method, becomes as orthodox as the Apostle 
Paul (if such superfical professions, such mere hearsay verbal 
repetitions can be called orthodoxy) without ever once consulting 
the Bible ; or so much as putting upa single petition for the Holy 
Spirit to guide him into all truth; to open his understanding to 
know the Scriptures; for, his form of sound words truly believed, 
if it happened to be right, must, without more ado, infallibly secure 
his orthodoxy. Thrice happy expedient! But is there no latitu- 
dinarianism in all this? Is not this taking a Jatitude, in devising 
ways and means for accomplishing divine and saving purposes, 
which the Divine law has no where prescribed; for which the 
Scriptures no where afford us, either precept or precedent? Unless 
it can be shewn, that making human standards to determine the 
doctrine, worship, discipline, and government, of the church, for 
the purpose of preserving her unity and purity ; and requiring an 
approbation of them as a term of communion; is a Scripture insti- 
tution. Far be it from us, in the mean time, to alledge, that the 
church should not make every spiritual exertion, in her power, 
to preserve her unity and purity; to teach and train up her mem- 
bers in the knowledge of all divinely revealed truth ; or to say, that 
the evils, above complained of, attached to all that are in the habits of 
using the aforesaid helps; or that this wretched state of things, 
however general, necessarily proceeds from the legitimate use of 
such ; but rather, and entirely, from the abuse of them; which is 
the very and only thing, that we are all along opposing, when we 
allude to those subordinate standards.—(An appellation this, bye the 
bye, which appears to us highly paradoxical, if not utterly inconsis- 
tent, and full of confusion. ) 

But however this may be, we are by no means to be understood 
as at all wishing to deprive our fellow-christians of any necessary 
and possible assistance to understand the scriptures: or to come to 
a distinct and particular knowledge of every truth they contain ;— 
for which purpose the Westminister Confession and Catechisms, 
may with many other excellent performances, prove eminently 
useful. But, having served ourselves of these, let our profiting 
appear to all, by our manifest acquaintance with the Bible; by 
making our profession of faith and obedience, by declaring its di- 
vine dictate, in which we acquiesce as the subject matter and rule 
of both—in our ability to take the Scripture in its connexion upon 
these subjects, so as to understand one part of it by the assistance 
of another—and in manifesting our self knowledge, our knowledge 
of the way of salvation, and of the mystery of the christian life, in 
the express light of divine revelation; by a direct and immediate 
reference to, and correct repetition of, what it declares upon these 
subjects+-We take it for granted, that no man either knows God, 
or himself, or the way of salvation, but in so far, as he has heard 
and understood his voice upon those subjects, as addressed to him 
in the Scriptures; and that, therefore, whatever he has heard and 
learned of a saving nature, is contained in the express terms of the 


43 


Bible. If so, in the express terms, in and by which, «he hath heard 
and learned of the Father,’’ let him declare it. This by no means 
forbids him to use helps: but, we humbly presume, will effectually 
prevent him from resting either in them or upon them; which is 
the evil so justly complained of—from taking up with the directory 
instead of the object to which it directs. Thus will the whole 
subject of his faith and duty, in so far as he hath attained, be express- 
ly declared, in a «‘thus saith the Lord.’? And, is it not worthy of 
remark, that, of whatever use other books may. be, to direct and 
lead us to the Bible ; or to prepare and assist us to understand it ; 
yet the Bible never directs us to any book but itself. When we 
come forward then as christians to be received by the church, 
which, properly speaking, has but one book. ‘For to it were 
committed the oracles of God ;’’ let us hear none else. Is it not 
upon the credible profession of our faith in, and obedience to, its divine 
contents, that the church is bound to receive applicants for admis- 
sion? And does not a profession of our faith and obedience, neces- 
sarily pre-suppose a knowledge of the dictates we profess to believe 


and obey? Surely, then, we can declare them ; and as surely, if our ) 
faith and obedience be divine, as to the subject matter, rule, and ; / 
reason of them, it must be a “thus saith the Lord ;’’ if otherwise, fy 


they are merely human ; being taught by the precepts of men. In 
the case then before us, that, is, examination for church member-, 
ship, let the question no longer be what does any human system 
say of the primitive or present state of man; of the person, offices 
and relations of Christ, &c. &c. or of this, that, or the other duty ; 
but what says the Bible? Were this mode of procedure adopted, 
how much better acquainted with their Bibles would christians be? 
What an important alteration would it also make in the education of 
youth? Would it not lay all candidates for admission into the church 
under the happy necessity of becoming particularly acquainted with 
the holy Scriptures? whereas, according to the present practice, 
thousands know little about them. 

One thing still remains that may appear matter of difficulty or 
objection to some; namely, that such a close adherence to the 
express letter of the Divine word, as we seem to propose, for the 
restoration and maintenance of christian unity; would not only 
interfere with the free communication of our sentiments one to 
another, upon religious subjects; but must, of course, also neces- 
sarialy interfere with the public preaching and expounding of the 
Scriptures, for the edification of the church. Such as feel disposed 
to make this objection, should justly consider that one of a similar 
nature, and quite as plausable, might be made to the adoption ot 
human standards; especially when made as some of them confess- 
edly are, <‘the standard for all matters of doctrine, worship, disci- 
pline, and government.’? In such acase it might, with as much 
justice, at least, be objected to the adopters; you have now no more 
use for the Bible; you have got another book which you have 
adopted as a standard for all religious purposes—you have no farther 


y\ 


44 


use for explaining the Scriptures, either as to matter of faith or 
duty : for this you have confessedly done already in your standard, 
wherein you have determined all matters of this nature. You also 
profess to hold fast the form of sound words, which you have thus 
adopted ; and therefore you must never open your mouth upon any 
subject in any other terms than those of your standard. In the 
mean time, would any of the parties, which has thus adopted its 
respective standard, consider any of these charges just? If not, let 
them do as they would be done by. We must confess, however, that 
for our part, we cannot see how, with any shadow of consistency, 
some of them could clear themselves, especially of the first ; that 
is to say, if words have any determinate meaning ; for certainly it 
would appear almost, if not altogether, incontrovertible; that a 
book adopted by any party as its standard for ali matters of doctrine, 
worship, discipline, and government; must be considered as the 
Bible of that party. And after all that can be said in favor of such 
a performance, be it called Bible, standard, or what it may; it is 
neither any thing more nor better, than the judgment, or opinion of 
the party composing or adopting it; and therefore wants the sanc- 
tion of a Divine authority; except in the opinion of the party 
which has thus adopted it. But can the opinion of any party, be 
it ever so respectable, give the stamp of a Divine authority to its 
judgments? If not, then every human standard is deficient in this 
leading, all-important, and indispensable property of a rule, or 
standard, for the doctrine, worship, discipline, and government of 
the church of God. But without insisting farther upon the intrin- 
sic and irremediable deficiency of human standards, for the above 
purpose, (which is undeniably evident, if it be granted that a Di- 
vine authority is indispensably necessary to constitute a standard, or 
rule for divine things: such as is the constitution, and manage- 
ments ; the faith, and worship of the christian church)—we would 
humbly ask would any of the parties consider as just, the foregoing 
objections, however conclusive and well founded, all or any of them 
may appear? We believe they would not. And may we not with 
equal consistency hold fast the expressly revealed will of God, in 
the very terms in which it is expressed in his Holy Word, as the 
very expression of our faith, and express rule of our duty; and 
yet take the same liberty that they do, notwithstanding their pro- 
fessed and steadfast adherence to their respective standards? We 
find they do not cease to expound, because they have already ex- 
pounded, as before alleged; nor yet do they always confine them- 
selves to the express terms of their respective standards; yet they 
acknowledge them to be their standards, and profess to hold them 
fast. Yea, moreover, some of them profess, and, if we may con- 
clude from facts, we believe each of them is disposed to defend, 
by occasional vindications (or testimonies, as some call them,) the 
sentiments they have adopted, and engossed in their standards; 
without, at the same time, requiring an approbation of those occa- 
sional performances, as a term of communion. And what should 


45 


hinder us, or any, adopting the Divine Standard, as aforesaid, with 
equal consistency to do the same; for the vindication of the divine 
truths expressly revealed and enjoined therein? To say that we 
cannot believe and profess the truth; understand one another; in- 
culcate and vindicate the faith and law of Christ ; or do the duties 
incumbent upon christians, or a christian church, without a human 
standard ; is not only saying, that such a standard is quite essential 
to the very being of christianity, and of course must have existed 
before a church was, or could be formed: but it is also saying, that 
without such a standard, the Bible would be quite inadequate, as a 
rule of faith and duty ; or rather, ot no use at all; except to fur- 
nish materials for such a work—whereas the church of Ephesus, 
long before we have any account of the existence of such a standard, 
is not only mentioned, with many others, as in a state of existence ; 
and of high attainments too; but is also commended for her vigi- 
lance and fidelity, in detecting and rejecting false apostles. - «Thou 
hast tried them which say they are apostles, and are not, and hast 
found them liars.’? But should any pretend to say, that although 
such performances be not essential to the very being of the church, 
yet are they highly conducive to its well being and perfection. For 
the confutation of such an assertion, we would again appeal to 
church history, and existing facts, and leave the judicious and intel- 
ligent christian to determine. 

If after all that has ‘been said, any should still pretend to affirm, 
that the plan we profess to edopt and recommend, is truly latitudi- 
marian, in the worst and fullest sense of the term; inasmuch as it 
goes to make void all human efforts to maintain the unity and purity 
of the church, by substituting a vague and indefinite approbation 
of the Scriptures as an alternative for creeds, confessions, and 
testimonies ; and thereby opens a wide door for the reception of all 
sorts of characters and opinions into the church. Were we not 
convinced by experience, that notwithstanding all that has been 
said, such objections would likely be made; or that some weak 
persons might possibly consider them as good as demonstration ; 
especially when proceeding from highly influential characters (and 
there have not been wanting such in all ages to oppose, under 
various plausable pretences, the unity and peace of the church) 
were it not for these considerations, we should content ourselves 
with what we have already advanced upon the whole of the subject, 
as being well assured, shat duly attended to, there would not be the 
least room for such an objection: but to prevent if possible such 
unfounded conclusions; or if this cannot be done, to caution and 
assist the too credulous and unwary professor, that he may not be 
carried away all at once with the high-toned confidence of bold 
assertion ;—-we would refer him to the overture for union in truth 
contained in the foregoing address. Union in truth, amongst all 
the manifest subjects of grace and truth, is what we advocate. 
We carry our views of union no farther than ¢his; nor de we pre- 
sume to recommend it upon any other principle than truth alone. 


‘ 


46 


Now surely truth is something certain and definite; if not, who 
will take upon him to define and determine it? This we suppose 
God has sufficiently done already in his Holy Word. ‘That men 
therefore truly receive and make the proper use of the Divine 
word for walking together in truth and peace, in holiness and 
charity, is, no doubt, the ardent desire of all the genuine subjects 
of our holy religion. This we see, however, they have not done, 
to the awful detriment, and manifest subversion of, what we might 
almost call, the primary intention of christianity. We. dare not 
therefore follow their example, nor adopt their ruinous expedients. 
But does it therefore follow, that christians may not, or cannot, 
take proper steps to ascertain that desirable and preceptive unity, 
which the Divine word requires, and enjoined? Surely no—at least 
we have supposed no such thing ;—but on the contrary, have over- 
tured to our brethren, what appears to us undeniably just, and 
scripturally evident ; and which we humbly think, if adopted and 
acted upon, would have the desired effect—adopted and acted upon, 
not indeed as a standard for the doctrine, worship, discipline, and 
government of the church; for it pretends not to determine these 
matters ; but rather supposes the existance of a fixed and certain 
standard of divine original ; in which every thing that the wisdom 
of God saw meetto reveal and determine, for these, and all other 
purposes, is expressly defined and determined ; betwixt the chris- 
tian and which, no medium of human determination ought to be 
interposed. In all this, there is’ surely nothing like the denial 
of any lawful effort, to promote and maintain the churches unity ; 
though there be a refusal of the unwarantable interposition, of an 
unauthorized and assuming power. 

Let none imagine, that we are here determining upon the merits 
of the overture, to which, in the case before us, we find it neces- 
sary to appeal, in our own defence, against the injustice of the 
supposed charge above specified. To the judgment of our brethren 
have we referred that matter; and with them we leaveit. All we 
intend, therefore, is to avail ourselves so far, of what we have 
done, as to shew, that we have no intention whatsoever of substi- 
tuting a vague indefinite approbation of the Scriptures, as an alter- 
native for creeds, confessions, and testimonies; for the purpose of 
restoring the church to her original constitunal unity and purity. 
In avoiding Sylla we would cautiously guard against being wrecked 
upon the Charybdis. Extremes we are told are dangerous. We 
therefore suppose. a middle way ; a safe way ; so plainly marked out 
by unerring wisdom, that, if duly attended to under the Divine 
direction, the wayfaring men, though fools, need not err therein ; 
and of such is the kingdom of God ; <‘for he hath chosen the foolish 
things of the world to confound the things that are wise.?? We 
therefore conclude, it must be a plain way, a way most graciously 
and most judiciously adapted to the capacity of the subjects; and 
consequently not the way of subscribing, or otherwise approving 
human standards, as a term of admission into his cyurch ; as a test 


47 


and defence of orthodoxy ; which even the compilers themselves 
are not always agreed about ; and which nineteen out of twenty of 
the Lord’s people cannot thoroughly understand. It must be a way 
very far remote from logical subtilties, and metaphysical specula- 
tions ; and as such we have taken it up, upon the plainest and most 
obvious principles of divine revelation, and common sense—the 
common sense, we mean of christians, exercised upon the plain- 
est and most obvious truths and facts, divinely recorded for their 
instruction. Hence we have supposed in the first place, the true 
discrimination of christian character to consist in an intelligent 
profession of our faith in Christ and obedience to him in all things 
according to the Scriptures; the reality of which profession is 
manifested by the holy consistency of the tempers and conduct ot 
the professors, with the express dictates, and approved examples 
of the Divine word. Hence we have humility, faith, piety, tem- 
perence, justice, charity, &c. professed and manifested in the first 
instance by the persons’ professing with self-application the con- 
vincing, humbling, encouraging, pious, temperate, just and cha- 
ritable doctrines and precepts of the inspired volume, as exhibited 
and enforced in its holy and approved examples ; and the sincerity 
of this profession evidently manifested, by the consistency of the 
professor’s temper and conduct with the entire subject of his pro- 
fession ; either by an irreproveable conformity like good Zachariah 
and Elizabeth, which is of all things most desirable; or otherwise, 
in case of any visible failure, by an apparently sincere repentance, 
and evident reformation. Such professors, and such only, have we 
supposed to be, by common consent, truly worthy the christian 
mame. Ask from the one end of heaven to the other, the whole 
number of such intelligent and consistent professors as we intend, 
and have discribed, and we humbly presume, there will not be 
found one dissenting voice. ‘They will all acknowledge with one 
consent, that the true discrimination of christian character consists 
in these things; and that the radical, or manifest want, of any of 
the aforesaid properties, completely destroys the character. 

We have only here taken for granted, what we suppose no rational 
professor will venture to deny; namely, that the Divine Word 
contains an ample sufficiency upon every of the foregoing topics to 
stamp the above character ; if so be, that the impressions which its 
express declarations are obviously calculated to produce, be truly 
received ; for instance, suppose a person profess to believe, with 
application to himself, that whole discription of human depravity 
and wretchedness which the Scriptures exhibit of fallen man, in 
the express declarations and dismal examples of human wicked- 
mess therein recorded ; contrasted with the holy nature. the righte- 
ous requirements, and inflexible justice of an infinitely holy, just, 
and jealous God; would not the subject matter of such a profes- 
sion be amply sufficient to impress the believing mind with the 
most profound humility, self-abhorrence, and dreadful apprehen- 
sion of the tremendous effects of sin? Again should the person 


48 


profess to believe, in connexion with this, all that the Scriptures 
declare of the sovereign love, mercy, and condescension of God, 
towards guilty, depraved, rebellious man, as the same is manifested 
in Christ, and in all the gracious declarations, invitations and pro- 
mises, that are made in and through him, for the relief and encou- 
ragement of the guilty, &c. would not all this, taken together, be 
sufficient to impress the believing mind with the most lively confi- 
dence, gratitude, and love? Should this person, moreover, profess 
that delight and confidence in the Divine Redeemer—that volunta- 
ry submission to him—that worship and adoration of him, which 
the Scriptures expressly declare to have been the habits and prac- 
tice of his people ; would not the subject matter of this profession 
be amply sufficient to impress the believing mind with that dutiful 
disposition, with that gracious veneration, and supreme reverence, 
which the word of God requires? And should not all this taken 
together satisfy the church, in so far, in point of profession? If 
not, there is no alternative but a new revelation; seeing that to 
deny this, isto assert, that a distinct perception, and sincere profes- 
sion, of whatever the word declares upon every point of faith and 
duty, is not only insufficient, as a doctrinal means, to produce a 
just and suitable impression in the minds of the believing subject ; 
but is also insufficient to satisfy the church, as to a just and adequate 
profession :—if otherwise, then it will necessarily follow, that not 
every sort of character, but that one sort only, is admissible upon 
the principle we have adopted; and, that by the universal consent 
of all, that we, at least, dare venture to call christians, this is ac- 
knowledged to be, exclusively, the true christian character. Here 
then we have a fixed point, a certain description of character, which 
combines in every professing subject, the scriptural profession, the 
evident manifestation, of humility, faith, piety, temperance, jus- 
tice, and charity ; instructed by, and evidently answering to, the 
entire declaration of the Word, upon each of those topics : which, 
as so many properties, serve to constitute the character. Here, we 
say, we have a fixed and at the same time sweeping distinction ; 
which, as of old, manifestly divides the whole world, however, 
other ways distinguished, into but two classes only. ‘*We know,’” 
said the Apostle, evidently speaking of such, ‘‘that we are of God, 
and the whole world lieth in wickedness.”? ~ 

Should it be enquired concerning the persons included in this 
description of character, whether they be Arminians, or Calvinists, 
or both promiscuously huddled together? It may be justly replied, 
that, according to what we have proposed, they can be nominally 
neither, and of course not both; for we call no man master on 
earth ; for one is our master, even Christ and all we are brethren— 
are christians by profession; and, as such abstract speculation and 
argumentative theory make no part, either of our profession, or 
practice. Such professors, then, as we intend, and have described, 
are just what their profession and practice make them to be; and 
this we hope has been scripturally, and, we might add, satisfactorily 


49 


defined ; in so far, at least, as the limits of so brief a performance 
would admit. We also entertain the pleasing confidence, that the 
plan of procedure which we have ventured to suggest, if duly 
attended to, if fully reduced to practice, would necessarily secure 
to the professing subject all the advantages of divinely revealed 
truth, without any liability to conceal, or diminish, or to misrepre- 
sentit; as it goes immediately to ascribe every thing to God re- 
specting his sovereignty, independence, power, wisdom, goodness, 
justice, truth, holiness, mercy, condescension, love and grace, &c. 
which is ascribed to him in his word ; as also to receive whatever 
it declares concerning the absolute dependence of the poor, guilty, 
depraved, polluted creature, upon the Divine will, power, and grace, 
for every saving purpose: a just perception and correspondent pro- 
fession of which, according to the Scriptures, is supposed to con- 
stitute that fundamental ingredcnt in christian character, true 
evangelical humility. And so of the rest. Having thus, we hope, 
scripturally and evidently determined the character with the proper 
mode of ascertaining it, to the satisfaction of all concerned: we 
next proceed to affirm with the same scriptural evidence, that 
amongst such, however situated, whether in the same or similar 
associations, there ought to be no schisms, no uncharitable divisions ; 
but that they ought all mutually to receive, and acknowledge each 
other as brethren. As to the truth of this assertion, they are all 
likewise agreed without one dissenting voice. We next suggest 
that for this purpose they ought to all walk by the same rule, to 
mind and speak the same thing, &c. and that this rule is, and ought 
to be, the Divine Standard. Here again we presume there can be 
no objection, no, not a single dissenting voice. As to the rule 
itself, we have yentured to alledge that the-New Testament is the 
proper and immediate rule, directory, and formula, for the New 
Trstament church, and for the particular duties of christians; as 
the Old Testament was for the Old Testament church, and for the 
particular duties of the subject under that dispensation; at the 
same time by no means excluding the old as fundamental to, illus- 
trative of, and inseparably connected with, the new; and as being 
every way of equal authority, as well as of an entire ssmeness with 
it, in every point of moral natural duty ; though not immediately 
our rule, without the intervention and coincident of the new; in 
which our Lord has taught his people, by the ministry of his holy 
Apostles, all things whatsoever thay should observe and do, till the 
end of the world. ‘Thus we come to the one rule, taking the Old 
Testament as explained and perfected by the new, and the new as 
illustrated and enforced by the old; assuming the latter as the pro- 
per and immediate directory for the christian church, as also for 
the positive and particular duties of christians, as to all things 
whatsoever they should observe and do. Farther, that in lhe ob- 
servance of this Divine rule—this authentic and infallible directory, 
all such may 50me to the desirable coincidence of holy unity and 
uniformity of profession and practice ; we have overtured that they 


50 


all speak, protess, and practice, the very same things, that are 
exhibited upon the sacred page of New Testament Scripture, as 
spoken and done by the Divine appointment and approbation ; and 
that this be extended to every possible instance of uniformity, with- 
out addition or diminution ; without introducing any thing of private 
opinion, or doubtful disputation, into the public profession or prac- 
tice of the church. ‘Thus and thus, have we overtured to all intents 
and purposes, as may be clearly seen by consulting the overture 
itself ; in which, however, should any thing appear not sufficiently 
explicit, we flatter ourselves it may be fully understood, by taking 
into consideration what has been variously suggested, upon this 
important subject, throughout the whole of these premises; so 
that if any due degree of attention be paid, we should think it next 
to impossible, that we could be so far misunderstood, as to be charg- 
ed with Latitudinarianism in any usual sense of the word. Here 
we have proposed but one description of character as eligible, or 
indeed as at all admissible to the rights and privileges of christian- 
ity. This discription of character we have defined by certain and 
distinguishing properties, which not only serve to distinguish it 
from every other; but in which all the real subjects themselves 
are agreed, without one exception: all such being mutually and 
reciprocally acknowledged by each other, as legitimate members 


of the church of God. All these moreover agreeing in the indis- 


pensable obligation of their unity ; and in the one rule by which it 
is instructed—and also in the preceptive necessity of an entire uni- 
formity in their public profession and managements for promoting 
and preserving this unity—that there should be no schism in the 
body ; but that all the members should have the same care one for 
another—yet in many instances unhappily, and, we may truly say, 
involuntarily differing through mistake and mismanagement; which 
it is our humble desire and endeavour to detect and remove, by 
obviating every thing that causeth difference ; being persauded that 
as truth is one and indivisable wherever it exists; so all the 
genuine subjects of it, if disentangled from artificial impediments, 
must and will necessarily fall in together, be all on one side, united 
in one profession, acknowledge each other as brethren, and love as 
children of the same family. For this purpose we have overtured 
a certain and determinate application of the rule, to which we pre- 
sume there can be no reasonable objection, and which, if adopted 
and acted upon, must, we think, infallibly produce the desired 
effect, unless we should suppose that to say and do, what is ex- 
pressly said and done before our eyes upon the sacred page, would 
offend the believer ; or that a strict uniformity, and entire scriptural 
sameness in profession and practice, would produce divisions and 
offences amongst those, who are already united in one spirit, one 
Lord, one faith, one baptism, one hope of their calling, and in one 
God and father of all, who is above all, and through all, and in 
them all; as is confessedly the case with all of this character 
throughout all the churches. To induce to this we have also at- 


51 


tempted to call their attention to tne heinous nature and awful 
consequences of schism, and to that evil anti-scriptural principle 
from which it necessarily proceeds. We have likewise endeavor- 
ed to shew, we humbly think with demonstrable evidence, that there 
is no alternative, but either to adopt that scriptural uniformity we 
have recommended, or else continue as we are, bewildered in 
schisms, and overwhelmed with the accursed evils inseparable 
from such a state. It remains now with our brethren to determine 
upon the whole of these premises ; to adopt, or to reject, as they 
see cause; but, in the mean time, let none impeach us with the 
latitudinarian expedient of substituting a vague indefinite approba- 
tion of the Holy Scriptures, as an alternative for the present prac- 
tice of making the approbation of human standards a term of 
communion ; as it is undeniably evident that nothing can be farther 
from our intention. Were we to judge of what.we humbly propose 
and urge as indispensibly necessary for the reformation and unity 
of the church, we should rather apprehend, that there was reason 
to fear a charge of a very different nature; namely, that we aimed 
at to much strictness, both as to the description of character which 
we say ought only to be admitted, and also as to the use and appli- 
cation of the rule. But should this be the case, we shall cheerfully 
bear with it; as being fully satisfied, that not only the common 
sentiment of all apparently sincere, intelligent and practical chris- 
tians is on our side; but that also the plainest and most ample 
testimonies of the inspired volume sufficiently attest the truth and 
propriety of what we plead for, as essential to the scriptural unity 
and purity of the christian church; and this we humbly presume 
is what we should incessantly aim at. It would be strange, indeed, 
if in contending earnestly for the faith, once delivered to the saints, 
we should overlook those fruits of righteousness—that manifest 
humility, piety, temperance, justice and charity—without which 
faith itself is dead being alone. We trust we have not so learned 
Christ: if so be, we have been taught by him, as the truth is in 
Jesus, we must have learned a very different lesson indeed. While 
we would therefore insist upon an entire conformity to the Scrip- 
tures in profession, that we might all believe and speak the same 
things, and thus be perfectly joined together in the same mind and 
in the same judgment; we would, with equally scrupulosity, insist 
upon and look for, an entire conformity to them in practice, in all 
thosé whom we acknowledge as our brethren in Christ. «By their 
fruits ye shall know them.’’ ‘Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of heaven: but he that 
doeth the will of my father which is in heaven. Therefore whoso- 
ever heareth those sayings of mine, and doeth them not, shall be 
likened unto a foolish man which built his house upon the sand. 
Woe'unto you scribes and pharisees, hypocrites, for ye say and do 
not.”? We therefore conclude, that to advocate unity alone, how- 
every desirable in ‘itself without at the same time purging the 
church of apparently unsanctified characters—even of all that can- 


52 


not shew their faith by their works, would be, at best, but a poor, 
superficial, skin-deep reformation. It is from such characters, then, 
as the proposed reformation, if carried into effect, would entirely 
deprive of a name and a place in the church, that we have the 
greatest reason to apprehend a determined and obstinate opposition. 
And alas! there are very many of this description; and in many 
places, of considerable influence—But neither should this discou- 
rage us, when we consider the expressly revealed will of God upon 
this point, Ezek. 44 6—g, with Matt. 13, 15—17, I. Cor. 5, 6— 
13, with many other Scriptures. Nor, in the end, will the multitude 
of unsanctified professors, which the proposed reformation would 
necessarily exclude, have any reason to rejoice in the unfaithfulness 
of those, that either through ignorance, or for filthy lucre sake, 
indulged them with a name and place in the church of God. These 
unfaithful stewards—these now mistaken friends, will one day be 
considered. by such as their most cruel and treachsrous enemies. 
These, then, are our sentiments, upon the entire subject of church 
reformation ; call it latitudinarianism, or puritanism, or what you 
please: and ¢his is the reformation for which we plead. Thus, 
upon the whole, have we briefly attempted to point out those evils, 
and to prevent those mistakes, which we earnestly desire to see 
obviated from the general peace, welfare, and prosperity of the church 
of God. Our dear brethren, giving credit to our sincere and well 
meant intentions, will charitably excuse the imperfections of our 
humble performance; and by the assistance of their better judg- 
ment correct those mistakes, and supply those deficiencies, which 
in a first attempt of this nature may have escaped our notice. We 
are sorry, in the mean time, to have felt a necessity of approaching 
so near, the borders of controversy, by briefly attempting to answer 
objections which we plainly foresaw would, through mistake or 


prejudice, be made against our proceedings; controversy making 


no part of our intended plan. But such objections and surmises 
having already reached our ears from different quarters, we thought 
it necessary to attend to them; that, by so doing, we might not 
only prevent mistakes, but also save our friends the trouble of 
entering into verbal disputes in order to remove them; and thus 
prevent, as much as possible, that most unhappy of all practices 
sanctioned by- the plausable pretence of zeal for the truth ;— 
religious controversy amongst professors. We would there- 
fore humbly advise our friends to concur with us in our professed 
and sincere intention to avoid this evil practice. Let it suffice to put 
into the hands of such as desire information what we hereby publish 
for that purpose. Is this, however, should not satisfy, let them give 
in their objection in writing: we shall thankfully receive, and 
seriously consider, with all due attention, whatever comes before us 
in this way; but verbal controversy we absolutely refuse. Let 
none imagine, that by so saying, we mean to dissuade christians 
from affording all the assistance they can to each other, as humble 
enquirers after the truth. To decline this friendly office would be to 


53 


refuse the performance of an important duty. But certainly there 
is a manifest difference between speaking the truth in love for the 
edification of our brethren ; and attacking each other with a spirit 
of controversal hostility, to confute and prove each other wrong. 
We believe it is rare to find one instance of this kind of arguing, 
that does not terminate in bitterness. Let us therefore cautiously 
avoid it. Our Lord says, Math. 18, 7, woe unto the world because 
of offenses. Scott in his incomparable work lately published in 
this country, called his Family Bible, observes in his notes upon 
this place, ‘that our Lord here intends all these evils within the 
« church, which prejudice men’s minds against his religion or any 
doctrine of it. The scandalous lives, horrible oppressions, cru- 
elties, and eniquities of men called christians ; their divisions and 
bloody contentions ; their idolatries and superstitions, are, at this 
day, the great offences and causes. of stumbling, to Jews, Mahome- 
tans, and Pagans, in all the four quarters of the globe ; and they 
furnish infidels of every discription, with their most dangerous 
weapons against the truth. The acrimonious controversies, agi- 
tated amongst those who agree in the principle doctrines of the 
gospel, and their mutual contempt and reviling of each other, 
together with the extravagant notions and wicked practices found 
among them, form the grand prejudice in the minds of multitudes 
against evangelical religion; and harden the hearts of hereticks, 
pharisees, disguised infidels, and careless sinners, against the 
truths of the gospel. In these and numberless other ways, it may 
be said, <‘woe be to the world because of offenses ;’’ for the devil, 
the sower of these tares, makes use of them in deceiving the na- 
tions of the earth, and in murdering the souls of men. In the 
present state of human nature it must needs be, that such offences 
should intervene ; and God has wise and righteous reasons for 
permitting them; yet we should consider it as the greatest of 
evils, to be accessary to the destruction of souls; and an awful 
woe is denounced against every one, whose delusions or crimes 
thus stumble men, and set them against the only method of salva- 
‘tion.?? We conclude with an extract from the Boston Anthology, 
which, with too many of the same kind that might be adduced, ° 
farnish a mournful comment upon the text—we mean, upon the 
sorrowful subject of our woeful divisions and corruptions. The fol- 
lowing reply to the Rev. Mr. Cram, missionary from Massachusetts 
to the Senecas, was made by the principle chiefs and warriors of 
the six nations in council assembled at Buffalo creek, state of New- 
York, in the presence of the agent of the United States for Indian 
affairs, in the summer of 1805. <I am come, brethren,’ said the 
missionary, ‘to enlighten your minds, and to instruct you how to 
« worship the Great Spirit, agreeably to his will ; and to preach to 
« you the gospel of his son Jesus Christ. There is but one way to 
« serve God, and if you do not embrace the right way you cannot be 
« happy hereafter.” To which they reply, ‘Brother we understand 
« that your religion is written in a book. You say that there is but 


na aaana a & & 


a“ a“ a a “a a a “a a a a“ a 


a 


54 


€ one way to worship and serve the Great Spirit. If there be but 
“one religion, why do you white people differ so much about it? 
« Why not all agree as you can all read the book? Brother, we do 
* not understand these things. We are told your religion was given 
“to your forefathers; we also have a religion which was given to 
« our forefathers. It teaches us to be thankful for all the favors we 
* receive—to /ve one another, and to be waited. We never quarrel 
«about religion. Weare told you have been preaching to the white 
* people in this place. ‘Those people are our neighbors; we are 
“acquainted with them. We will wait a little to see what effect 
‘ your preaching has upon ¢hem. If we find it does them good, 
«makes them honest, and /¢ss disposed to cheat Indians; we will. 
«then consider again of what you have said.” Thus closed the 
conference! Alas! poor people! how do our divisions and corrup- 
tions stand in your way? What a pity that you find us not upon 
original ground, such as the Apostles left the primitive churches? 
Had we but exhibited to you their unity and charity ; their humble, 
honest, and affectionate deportment towards each other and towards 
all men: you would not have had those evil and shameful things 
to object to our holy religion, and to prejudice your minds against 
it. But your conversion, it seems, awaits our reformation—awaits 
our return to primative unity and love. To this may the God of 
mercy speedily restore us, both for your sakes and our own; that 
his way may be known upon earth, and his saving health among all 
nations. Let the people praise thee, O God; let all the people 
praise thee. Amen and amen. 


POSTSCRIPT. 


THE publication of the foregoing address has been delayed much 
longer than was at first expected, through an unforseen difficulty 
of obtaining paper of the quality intended. This difficulty and de- 
tention has also interfered with the~publication of the discourse 
delivered at the first general meeting of the society, held in Wash- 
ington, November 2d, in pursuance of the 7th resolution; (see 
page 4th) which discourse the committee has requested Mr. Camp- 
bell to have published, as soon as conveniency may serve for that 
purpose. At the first monthly meeting of the committee, Decem- 
ber 14, (see resolution 6th, page 4,) the following considerations 
and proposals for the better carrying into effect the highly interest- 
ing and comprehensive object of the foregoing address, were sub- 
mitted and received with approbation, viz. That considering the 
very extensive and important design for which we have associated, 
as specified in the foregoing pages ; wherein we propose and_ urge 


55 


the necessity of a thorough reformation in all things civil and reli- 
gious according to the word of God, as a duty of indispensible 
obligation upon all the highly favored subjects of the gospel ; and 
especially in this country, where the Lord has been ‘graciously 
pleased to favor his professing people with such ample opportuni- 
ties, for the prosecution and accomplishment of those blessed and 
desirable purposes ; it behoves us, in so doing, to exert our utmost 
energies, in every possible direction that may conduce to render 
successful, this arduous and important undertaking. 

Besides what has been already agreed upon, and recommended 
in the foregoing pages, there yet remains two things of apparently 
great importance for promoting the grand object of our association ; 
which this committee would do well to consider, as they seem to 
fall within the prescribed limits of its operation; and also as it 
appears to be within the compass of its power to take effectual steps 
for ascertaining the advantages, which the things intended, if duly 
executed, would appear obviously calculated to produce. The first 
of these is a catechetical exhibition of the fulness and precision of 
the holy scriptures upon the entire subject of christianity—an exhi- 
bition of that complete system of faith and duty expressly contained 
in the sacred oracles ; respecting the doctrine, worship, discipline, 
and government of the christian church. ‘The second thing in- 
tended is a periodical publication, for the express purpose of de- 
tecting and exposing the various anti-christian enormities, innova- 
tions and corruptions, which infect the christian church; which 
counteract and oppose the benign and gracious tendency of the 
gospel—the promotion and establishment of the Redeemer’s king- 
dom upon earth ; by means of which an infinitely good and gracious 
God has designed to bless the nations—to ameliorate as much as 
possible the present wretched and suffering state of mankind ; upon 
the success and establishment of which depends the spiritual and 
temporal welfare of every individual of the human family. What- 
ever therefore has a tendency to undermine, or in anywise to coun- 
teract and oppose the interest of this benign and gracious institu- 
tion of infinite goodness and mercy, becomes an evil of no small 
magnitude, how triffling soever it might otherwise appear. ‘Take 
us the foxes, the little foxes that spoil our vines ; for our vines have 
tender grapes.’? Cant 2,15. Such a publication from the nature 
and design of it, might with propriety be denominated The Christ- 
tian Monitor. 

The former of these, namely, a catechetical exhibition of the 
fulness and precision of the sacred scriptures upon the entire sub- 
ject of faith and duty would, if duly executed, demonstrably evince 
their perfect sufficiency independent of human inference—of the 
dictates of private judgment; and would, at the same time, inevi- 
tably lead the professing subject to learn every thing, respecting his 
faith and duty, at the mouth of God, without any reference to human 
authority—to the judgment or opinions of men, This would, at 
once, free the great majority of professing christians from that per- 


56 


plexing uncertainty and implicit faith to which so many of them 
are unhappily subjected, by the interposition of human definitions 
and opinions between them and the Bible; many of which are er- 
roneous; and also many of which they are unable to understand, so 
as to determine certainly, whether they be just and scriptural, or not. 
By such an exhibition, therefore, would professed christians be de- 
livered, not only from these perplexing and dangerous evils (‘‘there 
faith,’’ by this means, ‘‘no longer standing in the wisdom of men, 
but in the power of God; not in the words which man’s wisdom 
teacheth, but which the Holy Ghost teacheth,’’) but they would 
also become better acquainted with the scriptures of truth—with 
that all-important word which shall judge them in the last day :— 
and at the same time, would come to possess a much more ample 
and enlarged view of the alone sufficiency and perfection of the 
scriptures themselves; advantages these of no small moment to 
the interest of christianity. A performance of this nature might 
with apparent propriety, be called the Christian Catechism. 

In consequence of these considerations it is proposed and intend- 


ed, with the approbation and under the patronage of the Christian 


Association of Washington, to forward as fast as possible the pub- 
lication of the works above described, viz, To publish in numbers 
monthly by subscription, commencing with the year 1810—a work 
entitled the Christian Monitor, each number to consist of 24 pages, 
stitched in blue, price 1214 cents, type and paper as in the forego- 
ing address. The numbers to be delivered to the subscribers at the 
respective places appointed for distribution. The execution of this 
work to commence as soon as 500 annual subscribers can be obtained. 
It is to be understood, that a number for each month will be duly 
delivered ; though it is probable that the first two or three numbers 
may come together, as it is not likely, that the number of subscri- 
bers above specified can be obtained in time to commence the pub- 
lication in the month of January, now so near at hand. 


Also to prepare for the press and proceed to publish as soon as a 


competent number of subscribers can be obtained, a work entitled 
the Christian Catechism, to consist of upwards of one hundred 
pages, type and paper as above, price 50 cents. ‘There will be pre- 
fixed to this work a dissertation upon the perfection ard sufficiency 


of the holy scriptures ; in which care will- be taken to detect and 


expose, that unhappy ingenuity, which has been so frequently ex- 
erted to prevent and wrest them, from the obvious purpose for 
which they were graciously designed. 


ERRATA—Page z, line 5, the comma point should be after 
agreed, and not after upon. 

Do line 7, for titled read designated. 

Page 7, line 15, for spurious read specious. 

Page 18, line 3, for grounds read ground. 

Page 29, line 23, for preaching read practising. 

Page 32, line 39, for would read could. 


Centennial Cims 


INDIVIDUAL 
Daily Worship in Every Home. 
Each One Win One. 
Two Christian Papers, State and Notional: in Every Home. 
Not Less than my Income’s Tithe to God. 
God my Benefactor and my Heir. 
An Offering from Every Disciple to some Christian College. 


CONGREGATIONAL 


Allthe Church and as Many More in the Bible School. 
Allthe Church in the Prayer Meeting. 

Every Church Its Mission. 

Every Preacher Preaching. 

Every Preacher his Timothy. 

Every Church Well Housed; Every Church Debt Paid. 
Every Church in the State Co-operation. 


INSTITUTIONAL 
The Cee for the Church, the Church for the College—Both for 
ist. 

The American Christian Missionary Society: $250,000; 4,000 Con- 
tributing Churches; 1,000 Evangelists, in 1909. 

The Christian Woman’s Board of Missions: 100,000 Members in 
Auxiliaries and Circles; $200,000 in New Stations, 

The Foreign Christian Missionary Society: $400,000 in 1909; 
$250,000 for Buildings by 1909. 

A Million Dollars in the Church Extension Fund. 

Relief for all Disabled Ministers; Permanent Fund $100,000. 

The Restoration of the Apostolic Ministry of Benevolence; 
$200,000 added to its Permanent Fund, 


GENERAL 


Ten Thousand Ministers. 

One Hundred Thousand Full-Course Teacher-Training Graduates. 
First Place in Christian Endeavor, 

Fifty Thousand at Pittsburg in 1909, 

A Million and a Half for Missions in 1909. 

Ten Million Dollars Increase in Assets. 

The Promotion of Christian Union by its Practice. 


Centennial Committee, 203 Bissell Bloch 
Pittsburgh, Pa., U.S. A. 


af A 


FEB 4 


£ Wr axe y 

. ity 
ay 
8 


Ww Ti 


D00738886/ 


Div.S. 286.6 C191D 596354 


chy 
3 as 
. 
~5e 
« 
; oy 
% 
' 
: 
\| 
r nhTT 
| wal | ii] 1 1 | 
. ie HUNT il | NaN 
WY HI | Ii WAI 
. YVAN mt III 


